j LIBRARY OF CONGRESS.! 



[SMITHSONIAN DEPOSIT.] 

■0 4 

| UNITED STATES OF AMERICA ♦ 



THE 



SACRAMENTAL CATECHISM, 



Caitt|feiit for §fflmg Commnrarant^: 

DESIGNED FOE 

INSTKUCTION IN THE DOCTRINES, DUTIES, AND STATE OF HEART, 

NECESSARY, TO, AND CONNECTED WITH, THE PROPER 

OBSERVANCE OF THE "LORD'S SUPPER." 

BY 

REV. ANDREW RITCHIE. 



" If ye continue in the Faith grounded and settled." 



TO WHICH IS ADDED, AN 

ESSAY 

ON THE 

" RELATIONS OF BAPTIZED YOUTH TO THE CHURCH." 

BY 

REV. JOSEPH CLAYBAUOH, D. D. 






CINCINNATI: 



MOORE, WILSTACH, KEYS & CO., 
25 WEST FOURTH STREET. 

18 55. 






Entered according to Act of Congress, in the year 1855, by 

ANDREW RITCHIE, 

In the Clerk's office of the District Court for the Southern 

District of Ohio. 



W. OVBREND & CO., Printers. 

CINCINNATI. 



PREFACE. 



The preparation of this Catechism, originated in 
the observation of a lamentable and growing disposi- 
tion, on the part of great numbers of the Baptized 
Youth, in the various Churches, to neglect, and con- 
sider themselves under no obligations to observe the 
" dying command of Christ." The object of its pub- 
lication is to present before their minds, the extent 
of their obligations, and the qualifications required 
on their part, in order to the performance of their 
duty ; together with the benefits that, by the bless- 
ing of God, accompany its performance, when prop- 
erly discharged. 

In order to accomplish this object, we deemed it 
requisite not only to use common-place, familiar lan- 
guage, but also frequently to repeat the same phra- 
seology, in order that even the listless reader might 
obtain the sense, without much reference to the con- 
text. 



VI PREFACE. 

Concerning the Essay affixed,, on the " Eelations 
of Baptized Youth to the Church." its seasonableness 
to the present state of youthful feeling, will be ad- 
mitted by all ; and the name of its Author will, we 
think, bespeak for it a careful perusal, at least, from 
the youth in our own Church organization. 

With these remarks, we dedicate our little volume, 
to the " Baptized Youth of our Churches;''' hoping 
that it may be owned and blessed by Grod, for the 
leading of some to consider, and endeavor to fulfill 
the obligation imposed upon them, by the last com- 
mand of their " once crucified, but now exalted 

Redeemer." 

A. E. 



CONTENTS 



CHAPTER I. 

PAGE. 

On the Obligations we are under to observe the Ordi- 
nance of the " Lord's Supper." - 9 



CHAPTER II. . 

On the Knowledge necessary to properly observing the 
Ordinance of the Supper 20 

CHAPTER III. 

On the Nature of the " Repentance" necessary to a 
proper Observance of the Sacrament of the Supper . 42 

CHAPTER IV. 

On the Nature of the " Faith," necessary to a proper 
Observance of this Ordinance 56 

CHAPTER V. 

On the Nature and Duties of the " New Obedience," to 
be rendered by worthy partakers of this Ordinance. 75 



Vlll CONTENTS. 

CHAPTER VI. 

PAGE. 

On the state of Heart necessary to "worthily partaking 
of this Ordinance 93 

CHAPTER VIL 

On the Nature of the " Benefits " resulting from a 
proper Observance of this Ordinance 104 



ESSAY. 

The Relations of Baptized Youth to the Chuech. 115 



CHAPTER I. 



THE OBLIGATIONS WE ARE UNDER TO OBSERVE 
THE ORDINANCE OF THE "LORD'S SUPPER," 

" Do this in remembrance of me." 

Q. In applying for admission to the table 
of the Lord, are you performing a duty? 

A. Yes ; for it is the command of Christ. 
" Do this in remembrance of me." — Luke xxii, 
19; 1 Cor. xi, 24. 

Q. Is it the duty of every man to obey this 
command? 

A. Yes ; or be counted for an enemy of 

Christ; for he has said, " He that is not for me, 

is against me ; he that gathereth not with me, 

seattereth abroad."— -Matt, xii, 30. 
1 



10 OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 

Q. Are there no qualifications necessary for 
worthily partaking of this ordinance ? 

A. Yes ; the Apostle declares, " Whosoever 
shall eat this "bread, and drink this cup of the 
Lord unworthily, shall he guilty of the hody 
and "blood of the Lord. But let a man examine 
himself, and so let him eat of that hread, and 
drink of that cup."— 1 Cor. xi, 27, 28. 

Q. Does not the fact that we have not the 
qualifications, relieve us from the responsi- 
bility? 

A. No; our abilities can never he the meas- 
ure of our responsibility ; all are under obliga- 
tions to obtain the requisite qualifications, and 
then perform the duty. 

Q. How would you illustrate this doctrine, 
that our ability is not the measure of our 
responsibility ? 

A. If a man contracts a debt, and by mis- 
management, or in any other way, becomes 
unable to pay it, that can by no means relieve 
him from the claims of his creditor. Indeed, if 
there was a law, releasing the debtor, because 
of his self-caused inability to meet his creditor's 



OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 11 

demands ; that law would just be holding forth 
a premium to recklessness and extravagance. 

Q. Will this rule hold good, when. men are 
the debtors, and God the creditor? 

A. Certainly. If God would release us from 
our duty, when we become unable to perform it, 
he would evidently be holding forth a premium 
to our wickedness. According to this principle, 
when we had entirely rendered ourselves unfit 
for the performance of our duties, his law would 
have no claim upon us at all ; — a doctrine evi- 
dently absurd. 

Q. Is it safe to neglect the performance of 
this duty ? 

A, No; Christ has said, "Whosoever, there- 
fore, shall confess me before men, him will I 
also confess before my Father which is in 
heaven. But whosoever shall deny me, him 
will I also deny before my Father which is in 
heaven."— Matt, x, 32, 33. 

Q. Do we confess Christ by observing the 
ordinance of the Supper ? 

A. Yes, if we observe it in an acceptable 
manner. 



12 OBLIGATIONS TO OBSERVE THE LORD'S SUPPEE. 

Q. How do you illustrate this doctrine ? 

A. The very fact that we ohserve this ordi- 
nance, is a declaration that we wish to cherish 
the remembrance of Christ ; that we feel the 
need of the salvation provided by his atone- 
ment, and that we have confidence in its suffi- 
ciency and adaptation to our necessities ; and, 
also, that we are resolved, whatever others do, 
that henceforth we will serve him. — 1 Cor. xi, 
24 ; Psalm cxix, 59. 

Q. Do we deny Christ if we do not thus 
confess him ? 

A. Yes; his own words are, " He that is not 
for me, is against me ;" and, whatever our 
feelings may be, if we do not observe this ordi- 
nance, (if of sufficient age to examine ourselves, 
and judge of the qualifications required,) we 
virtually say, that we need not the salvation 
provided; that we have no confidence in the 
atonement ; and that we are resolved, for the 
present, not to serve Christ. 

Q. Are there any other reasons why we are 
under obligations to observe this ordinance? 

A. Our relation to God, as creatures of his 



OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 13 

hand, created for the purpose of glorifying him 
here, and enjoying him hereafter, renders it 
ohligatory. 

Q. In what way does the fact that we were 
created " to glorify God," render this duty 
hinding on us ? 

A. God has instituted his Church as the means 
of preserving a knowledge of his character in 
the earth, and for the " perfecting of the 
saints," that they may again he fit for glorify- 
ing and enjoying him. Hence, to refuse to 
helong to it, is virtually seeking to defeat the 
purpose of God, and rob him of his glory. 

Q. In what way does the fact, that we were 
created " to enjoy God," make it our duty to 
observe this ordinance ? 

A. Since it is the revealed will of God, that 
we should enjoy him ; and since membership in 
the Church, under ordinary circumstances, is 
essentially necessary to obtaining the requisite 
qualifications, (Eph. iv, 11, 12,) to refuse to 
connect with the Church, is a frustrating of the 
revealed will of God, and a preventing of our 
own future happiness. 



14 OBLIGATIONS TO OBSERVE THE LORD ? S SUPPER. 

Q. How do you prove that membership in 
the Church is, under ordinary circumstances, 
necessary to obtaining qualifications for the 
enjoyment of God ? 

A.* God, who is wisdom itself, and can not, 
therefore, perform a superfluous work, has 
established the Church, and appointed a living 
ministry, for the purpose of " perfecting the 
saints," and " edifying the body of Christ," until 
they obtain perfection, (Eph. iv, 11—13) ; and 
the history of the world shows, that God, even 
now, as he did of old, adds to the Church such 
as shall be saved. — Acts ii, 47. 

Q. Can you state any other reasons, rendering 
this duty binding upon us ? 

A. By neglecting the observance of this ordi- 
nance, we virtually exert ourselves, to banish a 
knowledge of the atoning death of Christ, and 
of the true character of God, from our world. 

Q. How do you prove this assertion ? 

A. If all should cease observing this ordi- 
nance, and refuse to connect with the Church, 
and to support its ministry, then ignorance of 
the true character of God, and of the way of 



OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 15 

salvation through Christ, would necessarily fol- 
low: we would then occupy a position, similar 
to the nations where no Church is organized, 
that is, in a state of heathenism. 

Q. Are we then indebted to religion, for our 
civilization ? 

A. We are ; where the Bible is not found, 
civilization is never obtained. The missionary 
finds that he must teach religion, before he can 
teach the arts of civilization. (See history of 
the first mission to the Ked Indians, Upper 
Canada.) 

Q. Could we not feel our need, and cherish 
in our minds a remembrance of Christ's death 
without observing this ordinance ? 

A. No ; we are creatures governed in a great 
measure by our sensibilities, and without fre- 
quently sensibly impressing upon our minds 
the necessity for, and the fact of the atonement, 
we would forget it altogether, amid the sensible 
objects, which on every side impress themselves 
upon our attention. — Luke xii, 19. 

Q. Can you name any other reasons, which ren- 
der obligatory the observance of this ordinance ? 



16 OBLIGATIONS TO OBSERVE THE LORD'S SUPPER 

A. Gratitude to Christ ; our own edification 
and comfort also demand its observance. 

Q. In what way does gratitude bind us to its 
observance ? 

A> It is the dying command of one who has 
manifested unspeakable love in our behalf, and 
to treat it with neglect would show on our part 
the basest ingratitude. 

Q. Would Christ consider the neglect of 
this ordinance as the manifestation of ingrati- 
tude ? 

A. Yes ; for he has declared, " If a man love 
me he will keep my words ; he that loveth 
me not, keepeth not my sayings." — John xiv, 
23, 24. 

Q. In what way do our edification and com- 
fort demand the performance of this duty ? 

A. A view of the atoning sacrifice of Christ, 
so sensibly presented, is eminently fitted to fill 
us with hatred of sin, to excite godly sorrow, 
and to produce love and confidence in God ; and 
these feelings minister much to our edification 
and comfort. — Psalm xci, 9-16. 

Q. Does a perception of the nature of sin, 



OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 17 

and of the " satisfaction n given by Christ, add 
to our edification ? 

A. The more vivid our views of the nature of 
sin, the more we feel the necessity for the 
" work of Christ," and hence, the better pre- 
pared for considering and approving its adapta- 
tion to our necessities ; then only can we under- 
stand declarations like that made by the apostle : 
" I am crucified with Christ, nevertheless I live ; 
yet not I, but Christ liveth in me." — Gal. ii, 20. 

Q. Is our comfort increased by a vivid percep- 
tion of these truths ? 

A. When we, in some good degree, perceive 
these truths, we are led to compare them to- 
gether — sin and the expedient adapted to con- 
demn it, (Eom. viii, 4) ; and perceiving its adapt- 
ation to accomplish the desired end, we, with 
confidence, deduce the apostle's conclusion, and 
apply it for our own consolation : " Where sin 
abounded grace did much more abound. — Eom. 
v, 20. 

Q. Can you state another reason, rendering 
this duty obligatory on us ? 

A. It is a means appointed by God for help- 



18 OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 

ing on our sanctification, and for preparing us 
for the performance of Christian duty. 

Q. How do you illustrate this ? 

A, A perception of the truths which its ob- 
servance is calculated to present to the mind, 
(on the nature of sin, and the love of Christ in 
"behalf of sinners), fills the heart with hatred of 
sin, and love to Christ ; and these principles tend 
both to sanctify our nature, and quicken our 
obedience. — Psalm cxix, 59 ; 2 Cor. v, 14. 

Q. Can you repeat any of the promises given 
to those who wait upon God in his ordinances ? 

A. " Blessed is the man that heareth me, 
watching daily at my gates, waiting at the posts 
of my doors." — Prov. viii, 34. And again, 
" They that wait upon the Lord, shall renew 
their strength, they shall mount up, with wings 
as eagles, they shall run and not be weary, they 
shall walk and not be faint." — Isaiah xl, 31. 

Q. State the various reasons, which we have 
found, render us under obligations to fulfill this 
duty? 

A. The command of Christ. The danger of 
being denied by him in eternity. Our relations 



OBLIGATIONS TO OBSERVE THE LORD'S SUPPER. 19 

as creatures created to glorify and enjoy God. 
The benefit of keeping a knowledge of the 
atonement of Christ, and of the true character 
of God, in the world. Gratitude to Christ. 
Our own edification and comfort. And also our 
need of sanctification, and assistance in the per- 
formance of Christian duty. 



CHAPTER II. 



THE KNOWLEDGE NECESSARY TO PROPERLY OB- 
SERVING THE ORDINANCE OF THE SUPPER. 

" My people are destroyed for lack of knowledge." 

Q. How do you prove that knowledge is neces- 
sary in the performance of this duty? 

A. The Scriptures declare, " That the soul 
be without knowledge, it is not good," — Prov. 
xix, 2 ; and God, by his prophets, says, " My 
people are destroyed for lack of knowledge," — 
Hosea iv, 6 ; and the apostle Paul condemns a 
zeal for God, if not according to knowledge, — 
Kom. x, 2 ; and declares, that we must be able 
" to discern the Lord's body." — 1 Cor. xi, 29. 

Q. What does the apostle mean by discerning 
the " Lord's body?" 



THE NATURE OF SAVING KNOWLEDGE. 21 

A. He means that we must properly appre- 
ciate the nature of the ordinance, as signifying 
and sealing to believers the blessings flowing 
from the death of Christ, and not confound it 
with a common meal, as some of the Corinthians 
had done. — 1 Cor. xi, 23. 

Q. Could we not properly appreciate the na- 
ture of the ordinance without knowledge? 

A. No ; we could not properly appreciate the 
nature and object of any commemoration, with- 
out some knowledge of its history. 

Q. What kind of knowledge is necessary, in 
this case ; a knowledge of the arts and sciences ? 

A. No ; a knowledge of these is beneficial 
and proper, in its place ; but a knowledge of 
the " history of redemption," is that which is 
requisite to the worthy observance of this ordi- 
nance. 

Q. Where can we obtain this knowledge ? 

A. In the Bible — the only revelation which 
tells of God " reconciling the world to himself 
in Christ Jesus." 

Q. Can we obtain no knowledge of it from 
any other source ? 



22 THE NATURE OF SAVING KNOWLEDGE. 

A. No ; the constitution of our nature, and 
the history of our world, may, in some degree, 
show the necessity for obtaining redemption from 
sin — Kom. ii, 14, 15 ; but the Bible only, can 
instruct concerning the way of obtaining it. — 
1 Cor. i, 21. 

Q. What are the prominent points, in the 
history of redemption, taught in the Bible ? 

A. The fall of man, and the promise of a 
Deliverer ; the establishment of a Church ; the 
coming of the promised Deliverer ; his death 
and resurrection, and the provision made for the 
establishment of his Church on earth. 

THE FALL OF MAN, AND ITS CONSEQUENCES. 

Q. What do you understand by the " fall of 
man?" 

A. I understand the fact, that by his trans- 
gression, he lost the image, the favor, and the 
communion of God, and plunged himself into an 
estate of condemnation, sin, and death. — Kom. 
v, 16, 19, 12. 

Q. Was man's nature changed by this fall ? 

A. Yes ; " God made man upright," even in 



THE NATUKE OF SAVING KNOWLEDGE. 23 

his own image, possessed of " knowledge, right- 
eousness, and true holiness," but by his sin, his 
nature is entirely subverted, and now his evil 
heart is continually turning him aside, being 
alienated from the life of God through his 
ignorance. — Eph. iv, 18. 

Q. Are the faculties of his mind, not the 
same that they were before " the fall?" 

A. The faculties of the mind are the same, 
but they are diseased, weakened, and decayed ; 
they are not as an eye darkened by a veil, but as 
an eye blind from internal disease. — Titus i, 15. 

Q. What particular transgression caused this 
fall of man, from the favor and communion of 
God, to sin, condemnation and death ? 

A. Our first parents, having hearkened to 
the voice of the Tempter, ate the " forbidden 
fruit." — Gen. iii, 6. 

Q. What was their condition, before they thus 
sinned ? 

A. A condition of holiness, and happiness. — 
Gen. i, 27 ; iii, 9. 

Q. What then is the source of all the misery 
and woe, found in our world ? 



24 THE NATURE OF SAVING KNOWLEDGE. 

A. The alienation of man's heart from God, 
by its being under the power of sin. Out of the 
heart proceed all the evils, that bring down the 
wrath of God, both here and hereafter, upon the 
" children of disobedience." — Mark vii, 21-23. 

Q. Is it sin in the heart, that deprives men 
of happiness in this world ? 

A. Yes ; for God has said " there is no peace 
to the wicked ; they are like the troubled sea, 
that can not rest, but continually casts forth 
mire and dirt." — Isaiah lvii, 20, 21. They 
weary themselves to do iniquity. — Jer. ix, 5. 

Q. Do we not sometimes see the wicked pros- 
pering, and obtaining great wealth, and power, 
in the world ? 

A. Yes ; it was so also in the Psalmist's days. 
He saw the wicked great in power, and spread- 
ing like a green bay-tree. — Psalm xxxvii, 35 ; 
but then, he also tells us, he passed away and 
was not ; that he sought him, but he could not 
be found. God has declared, " A little while 
and the wicked shall not be; yea thou shalt 
diligently consider his place, and it shall not be ; 
the meek shall inherit the earth, and delight 



THE NATURE OF SAVING KNOWLEDGE. 25 

themselves in the abundance of peace." — Ps. 
xxxvii, 10, 11. The wicked are ofttimes set in 
slippery places, that they may be cast down sud- 
denly. — Psalm lxxv, 18. 

Q. Can their wealth, while they have it in 
their possession, supply them with happiness ? 

A. No ; the love of what they possess, and 
the desire for more, increase in the ratio of their 
possessions, and the apostle declares, " the love 
of money is the root of all evil." By fostering 
covetousness, it leads men to pierce themselves 
through with many sorrows. Our Lord also 
declares " a man's life (i. e. the happiness and 
usefulness of his life) consisteth not in the 
abundance of the things which he possesseth." — 
Luke xii, 15. 

Q. What conclusion would you deduce from 
these facts ? 

A. That to obtain happiness, whether in time 
or eternity, sin must be eradicated from our 
nature, and we restored to the love, the service, 
and the favor of God. 

Q. Does this conclusion correspond, with the 

doctrines taught in the word of God? 
2 



26 THE NATURE OF SAVING KNOWLEDGE. 

A. Yes ; it is there declared " great peace 
shall be to those who love his law, and nothing 
shall offend them" — Psalm cxix, 165 ; and that 
" perfect love, casteth ont fear" — 1 John iv, 18; 
and that if we would hearken to God's voice, our 
peace should be as a river, and our righteous- 
ness as the waves of the sea — Isaiah xlviii, 18 ; 
and also, that his favor is life, and his loving- 
kindness better than life. — Psalm xxx, 5 ; 
lxiii, 3. 

THE PROMISE OF A DELIVERER, AND THE WORK 
WHICH HE CAME TO ACCOMPLISH. 

Q. Has any scheme been devised, for restoring 
man to God's favor, for leading us again to 
love and serve God, and for eradicating sin from 
our nature ? 

A. Yes ; God in infinite love and wisdom, 
provided a way and means, for accomplishing 
this work, even though it cost him the sacrifice 
of his only-begotten, and well-beloved Son. — 
John iii, 16. 

Q. When was the promise of this Deliverer, 
first given to man ? 

A. Immediatelv after his " fall," in the words, 



THE NATURE OF SAVING KNOWLEDGE. 27 

" I will put enmity between thee and the woman, 
and between thy seed, and her seed, it shall 
bruise thy head, and thou shalt bruise his heel." 
Gen. iii, 15. 

Q. When was the next promise of this Ee- 
deemer given ? 

A. It was given to Abram in the words, " I 
will bless them that bless thee, and curse them 
that curse thee, and in thee shall all the families 
of the earth be blessed." It was again repeated 
when his name was changed to Abraham, and 
when his son Isaac was promised. — Gen. xii, 3 ; 
xvii, 5-7-19. 

Q. Were these promises understood, as refer- 
ring to Christ ? 

A. Yes; as is evident from the significant 
names given to children ; beside, the apostle de- 
clares, that this promise, was preaching the Gos- 
pel to Abraham. — Gal, iii, 8. 

Q. Was such a Deliverer generally expected, 
previous to the coming of Christ ? 

A. Yes ; there was a general expectation, 
that such a Deliverer was about to appear, espe- 
cially among the Jews. He was the object of 



28 THE NATURE OF SAVING KNOWLEDGE. 

their prophets' predictions, and their poets' 
songs. The object prefigured by their types and 
sacrifices. — Heb. iv, 2. The object of their most 
intense desire. — Matt, xiii, 17. 

Q. What steps did God take, to preserve a 
knowledge of these promises, until Christ should 
come? 

A. He instituted a Church ; that is, he selected 
or culled out of the world a people, who should 
preserve this knowledge, observe his ordinances, 
and be lights to lighten the surrounding darkness. 

Q. When was this Church organized ? 

A. When God entered into covenant with 
Abraham, and appointed circumcision its seal. — 
Gen. xvii, 10. 

Q. Is it the same Church that now exists ? 

A. Yes ; it is the same organization, but 
under different laws and ordinances, requisite 
by the altered circumstances of its members. — 
Kom. xi, 17-20. 

Q. Did Christ come at the time, and in the 
manner predicted in the Old Testament ? 

A. Yes ; When the fullness of time was come, 
God sent forth his Son, made of a woman, made 



THE NATURE OF SAVING KNOWLEDGE. 29 

under the law, to redeem them that were under 
the law, that we might receive the adoption of 
sons." — Gal. iv, 4, 5. 

Q. Was this the only possible way of redeem- 
ing man from the curse of the law, and of 
restoring him to the favor of God ? 

A. Yes ; for none else but the " Son of 
God" could make honorable the law, and satisfy 
Divine justice. 

Q. Could not a holy man, or a holy angel, 
have been provided, to accomplish this work ? 

A. No; for all creatures are under obliga- 
tion to serve God to the full extent of their 
abilities, and when they have done all that they 
can do, they would still be unprofitable ser- 
vants. — Luke xvii, 10. 

Q. Is this the only difficulty, in the way of 
creature redemption? 

A. No ; for man having sinned against his 
divine Creator, violated infinite obligation; hence 
incurred infinite wrath. This bitter cup must 
now be drunk, and no matter what may be the 
capacity of a finite being, let him drink on and 
on, eternity would find the cup unexhausted. 



30 THE NATURE OF SAVING KNOWLEDGE. 

Q. How would you illustrate this assertion ? 

A. The deht that we owe violated justice (viz : 
the drinking the cup of infinite wrath), is in- 
finite ; now let a finite being owe an infinite 
amount of debt, and suppose, if you please, that 
he has resources sufficient to liquidate the debt, 
but yet must count it over to his creditor. Now 
if a finite being, he can only count a finite sum, 
every day, but it requires an infinite number of 
finites, to make an infinite; hence he would 
require to count an infinite number of days — in 
other words, throughout eternity. 

Q. Could not the Son of God drink this cup 
of infinite wrath, without becoming man ? 

A. No; Divine nature could not die, and the 
apostle declares, that it was necessary our Ee- 
deemer should suffer death: "That through 
death, he might destroy him, who had the power 
of death, that is the Devil. 7 ' — Heb. ii, 14. 

Q. Is this the only reason, why Christ became 
man? 

A. No ; there are many other reasons. He 
required to assume our nature in order that we 
might have confidence in him, as Mediator, and 



THE NATTJKE OF SAVING KNOWLEDGE. 31 

that we might Be supported by him, until re- 
stored to our " first estate." — Heb. ii, 17, 18. 

Q. How does this assumption of human nature 
increase our confidence in Christ, as Mediator? 

A. It furnishes us with the clearest evidence 
of his love. We are also confident, that he can 
be touched with a feeling of our infirmities, be- 
cause " tempted in all things like as we are, 
yet without sin." — Heb. iv, 15. 

Q. Why did he require to assume humanity, 
that he might support us in our restoration to 
our " first estate ?" 

A. We are like a vine, fallen from its sup- 
ports, trailing on the ground, and requiring to 
be lifted up. A communication between heaven 
and earth must be formed, in order that we may 
be lifted up again to God. This Christ did in 
assuming human nature : " He took not hold on 
the nature of angels, but on the seed of Abra- 
ham."— Heb. ii, 16. 

Q. Could not the mercy of G-od be extended 
to man, and his sin pardoned, without this work 
being undertaken by Christ ? 

A. No. Justice, in that case, would remain 



32 THE NATURE OF SAVING KNOWLEDGE. 

unsatisfied, and God could not act contrary to his 
justice, for it is "goodness directed by wisdom." 

Q. Is justice satisfied, if his mercy flow to us 
in Christ? 

A. Yes ; for his work has made honorable the 
law, and satisfied every claim of justice. 

Q. Is the fact, that the law is made honor- 
able and justice satisfied by Christ, sufficient to 
free us from the penalty of sin ? 

A. No ; his work must first be accounted as 
ours ; that is, it must first be placed to our ac- 
count, so as to cancel our particular debt; in 
the language of Scripture, the righteousness of 
Christ must be imputed to us. — Eom. iv, 4-6, 11. 

Q. In what way can we have this righteous- 
ness accounted as ours? 

A. By the exercise of faith. " He that be- 
lie veth shall be saved."— Mark xvi, 16. " To 
him that worketh not, but believeth on him that 
justifieth the ungodly, his faith is counted for 
righteousness." — Kom. iv, 5. 

Q. Is faith, then, that righteousness which 
the law and justice of God accept on our behalf? 

A. No ; but through its instrumentality we 



THE NATURE OE SAVING KNOWLEDGE. 33 

receive that righteousness, viz: the righteous- 
ness of Christ, which is " unto all and upon all 
them that believe." — Eom. iii, 22. 

Q. Are you, then, free from the claims of the 
law? 

A. Yes ; by this righteousness we are justi- 
fied from all things from which we could not be 
justified by the law. — Gal. ii, 16 ; Acts xiii, 39. 

Q. What do you understand by " being jus- 
tified?" 

A. I understand that in " being justified"" I 
am declared free from all claims of law and 
justice, and accepted as righteous by God. 

Q. Does not justification make believers per- 
sonally righteous ? 

A- No ; it only puts them in a position where 
they can be treated as if they were righteous. 
2 Cor. v, 19. 

Q. Is this always its meaning in the Word of 
God? 

A. Yes ; Christ reproved the Pharisees for 
justifying themselves before men — surely not for 
making themselves holy. The people that heard 
Christ speak concerning John the Baptist, "jus- 



34 THE NATURE OF SAVING KNOWLEDGE. 

tified God." This cannot mean that they made 
God more holy, only that they declared him 
holy or just. — Luke xvi, 15 ; vii, 29. 

Q. Does the heliever not require to he holy 
"before he enters heaven ? 

A. Yes ; " Without holiness no man shall see 
the Lord."— Heh. xii, 14. 

Q. How, then, are they to ohtain this holiness ? 

A. By " sanctification of the spirit and "belief 
of the truth."— 2 Thess. ii, 13. All helievers 
are not only justified in the name of the Lord 
Jesus, but also washed and sanctified. — 1 Cor. 
vi, 11. 

Q. What is sanctification ? 

A. It is a work of God's grace, whereby the 
Christian is enabled daily to put off the old man 
with his deeds, and to put on the new man, 
which is after God, created in righteousness and 
true holiness. — Eph. v, 24. 

Q. What is the difference between justifica- 
tion and sanctification ? 

A. By the one, our sin is pardoned ; by the 
other, it is uprooted from our nature. By the 
one, we are accounted as righteous ; by the 



THE NATUKE OE SAVING KNOWLEDGE. 35 

other, we are made righteous. — Eom. iii, 24 ; 
vi, 6; 2 Cor. v, 19; Eom. v, 14. 

Q. What agencies does G-od employ for ac- 
complishing this work of sanctification ? 

A. The grand agent is the Holy Spirit ; but 
he is also pleased to employ and bless other in- 
strumentalities, such as the reading of his Word, 
the observance of the ordinances of his house, 
together with the living ministry. — John xvi, 
8-11 ; Ps. cxix, 11 ; John vi, 57 ; Eph. iv, 11, 12. 

Q. If these instrumentalities be neglected, 
can we obtain sanctification ? 

A. No. This is God's plan of sanctifying 
men ; and if it is neglected, we know of no 
other way of being perfected. — Heb. ii, 2, 3. 

Q. What, then, is your duty in reference to 
the observing the ordinances of the Church ? 

A. My duty is, to carefully observe them. 
If I willfully neglect them I can have no hope 
of salvation ; for Christ has said, " Whosoever 
therefore shall confess me before men, him will 
I confess also before my Father which is in 
heaven. But whosoever shall deny me before 



36 THE NATURE OF SAVING KNOWLEDGE. 

men, him will I deny before my Father which 
is in heaven." — Matth. x, 32, 33. 

Q. What are the ordinances of the New 
Testament Church ? 

A. Baptism and the Lord's Supper. — Matth. 
xxviii, 19 ; 1 Cor. xi, 23. 

Q. Wherein do these sacraments differ? 

A. Baptism is a sign and seal of our ingraft- 
ing into Christ, and to he administered hut 
once : its subjects are infants of believers and 
believing adults. The Lord's Supper is a sign 
and seal of that life and strength which we re- 
ceive from Christ. It is administered often, but 
only to those of sufficient age and capability to 
" examine themselves." By the one, our right 
to membership in the Church is formally and 
publicly recognized ; by the other, we testify 
our need of, and thankfulness to God for pro- 
viding for us such a salvation, and for giving us 
a name and a place in his house. 

Q. When was it that Christ instituted the 
ordinance of the Supper ? 

A. The same night in which he was betrayed, 



THE NATURE OF SAVING KNOWLEDGE. '6i 

the evening "before his crucifixion. — Luke xxii, 
15-20. 

Q. In what passages of Scripture have we an 
account of the institution of this ordinance ? 

A. Matth. xxvi, 26-23: Mark xiv. 22-24: 
Luke xxii, 19. 20: 1 Cor. xi. 23-30. 

THE RESURRECTION OF CHRIST AND HIS CARE 
OVER THE CHURCH. 

Q. TThat is the next point in the history of 
redemption '? 

A. The resurrection of Christ, and the pro- 
vision made for the establishment of his Church 
on earth. 

Q. THiat passages of Scripture give an ac- 
count of Christ's resurrection? 

A. Matthew xvii ; Mark xvi ; Luke xxiv ; 
John xx. 

Q. Is it important for us to know that Christ 
has risen from the dead ? 

A. Yes: for the apostle says: <; If Christ be 
not risen, then is our preaching vain, and your 
faith is also vain: ye are yet in your sins." 
1 Cor. xv, 15-17. 



38 THE NATURE OF SAVING KNOWLEDGE. 

Q. Would we have any evidence that the 
work of Christ was accepted, if Christ had not 
risen ? 

A. No ; it is only hy his exaltation that the 
approbation of God could at first have been ex- 
pressed. It was the hope of this that in a great 
measure supported him in his sufferings : " For 
the joy that was set before him he endured the 
cross, despising the shame, and is now set down 
on the right hand of God."— Phil, ii, 8, 9 ; Heb. 
x, 12. 

Q. Have we now any other evidence that this 
work has been accepted by God ? 

A. Yes ; the spiritual gifts bestowed upon 
the Church at and since the day of Pentecost, 
together with its miraculous preservation, not- 
withstanding the efforts of wicked men and 
devils to destroy it. 

Q. What benefit accrues to the Christian 
from his knowledge of the certainty of the 
resurrection ? 

A. He is the more emboldened to approach 
the throne of grace and ask blessings in the 
name of Christ, and enabled the more confidently 



THE NATURE OF SAVING KNOWLEDGE. 39 

to trust to the foundation laid by him in Zion. 
1 Cor. iii, 11. 

Q. Do none but believers receive benefit 
from the work of Christ. 

A. Yes ; but not that benefit which results in 
the salvation of their souls; for, without the 
exercise of faith, there can be no unity to 
Christ. Hence, without it, we cannot be part 
of his mystical body ; and, as a necessary con- 
sequence, his work can not be accounted as ours. 
Hence, to the unbeliever, there is no salvation. 
John iii, 19; Mark xvi, 16. 

Q. What provision was made for the es- 
tablishment and ultimate triumph of the 
Church? 

A. Christ, as head of the Church, is exalted 
ruler of the universe, having all power in 
heaven and on earth committed to him, that he 
may use it, for the preservation and pros- 
perity of the Church, until the heathen be- 
come his inheritance, and the uttermost parts 
of the earth his possession. — Eph. i, 20-23 ; 
Psalm ii, 8. 



40 THE NATURE OF SAVING KNOWLEDGE. 

Q. Will the Church ultimately embrace all 
nations ? 

A. Yes ; the time will come, when " the knowl- 
edge of God shall cover the earth, as the 
waters cover the sea" — when the little stone, cut 
out of the mountain without hands, will crush 
every opposing power, and fill the whole earth. 
Isaiah vi, 9 ; Dan. ii, 34, 35. 

Q. What are the instrumentalities now em- 
ployed to secure the triumph of the Church ? 

A. Christ himself, as head of his Church, 
overrules all events, which take place in our 
world, for the Church's good; and also blesses 
the word of truth, and the living ministry, for 
the same purpose. — Eph. i, 22 ; Psalm xix, 
7; John xx, 31; Eph. iv, 11, 12; Matt, 
xxviii, 20. 

Q. State what are the subjects, concerniug 
which we have found it necessary to obtain some 
degree of knowledge, in order to our worthily 
observing the ordinance of the Supper. 

A. We must have some knowledge concern- 
ing our " fall in Adam/ 7 and its consequences ; 



THE NATUKE OF SAVING KNOWLEDGE. 41 

some knowledge regarding the Deliverer pro- 
mised to redeem us from the bondage of sin; 
and, also, concerning the nature of the work 
requisite to be performed on our behalf; toge- 
ther with the certainty of its completion, and 
the provision made for applying it to believers, 






CHAPTEK III. 



THE NATURE OF THE REPENTANCE NECESSARY TO 
A PROPER OBSERVANCE OF THE SACRAMENT 
OF THE SUPPER. 

" Repent, and turn yourselves from all your transgressions." 

Q. What do you understand by true repent- 
ance? 

A. True repentance is a saving grace, where- 
by the sinner, by the influence of the Holy 
Spirit, perceives the odious nature of sin, and 
the danger connected with its performance, 
together with the apprehension of the mercy of 
God, in Christ ; and is thus led to hate sin, and 
himself as a sinner, and to turn from it to 
God, with full purpose of serving him, in the 
ways of new obedience. — Zech. vii, 10; Ezek. 
xxxvi, 31 ; Psalm cxix, 39. 



THE NATURE OF TRUE REPENTANCE. 43 

Q. Why is the exercise of this grace neces- 
sary, in order to worthily observing the ordi- 
nance of the " Lord's Supper ? /,? 

A. Without the exercise of this grace, we 
could not properly understand and perceive the 
nature and danger of sin ; consequently, would 
not he able to appreciate properly the value of 
Christ's death ; and so would not be prepared 
for engaoino' in its commemoration. 

Q. Is there more than one kind of repent- 
ance spoken of in the Scriptures ? 

A. Yes; there are several kinds. Thev are 
generally, however, classed under the heads of 
" Legal ; ' and " Evangelical " repentance. 

Q. What do you understand by Legal repent- 
ance *? 

A. That repentance which flows from a sense 
of the danger, and a fear of the wrath, conse- 
quent on sin. Such was the repentance of 
Ahab and Judas. — 1 Kings xxi, 27 ; Matt. 
xxvii, 3, -4. 

Q. Is this repentance a sinful act ? 

A. Xo ; it is right and proper in its place ; 
and sometimes God bestows temporal blessings 



44 THE NATURE OF TRUE REPENTANCE. 

upon it, as in the case of Ahab and the Ninev- 
ites ; hut it is of no value as far as the securing 
the salvation of the soul is concerned. — Jonah 
iii, 10 ; 1 Kings xxi, 29. 

Q. Did the repentance of Ahab and the 
Ninevites merit their respective blessings ? 

A. By no means. God, in perfect consistency 
with his justice, might have punished their 
sins, after they had repented; but he chose 
rather to magnify his mercy, in restraining for 
a time his threatenings. — 1 Kings xxi, 29. 

Q. "Will God, in every case, visit his wrath 
upon the sinner ? 

A. Yes ; justice demands it ; and, though he 
bear long with men, yet he will take vengeance 
on their iniquity. He will reward every man 
according to his work. — Job xxxiv, 10, 11 ; 
Psalm lxii, 12; Matt, xv, 27. 

Q. Is there, then, no way of escape from the 
wrath of God? 

A. Yes, if we " repent, and believe the Gos- 
pel." — Acts xvii, 30; Mark xvi, 16. 

Q. Is the repentance here spoken of, the 
same as Legal repentance? 



THE NATURE OF TRUE REPENTANCE. 45 

A. No ; it is quite different, and has been 
denominated Evangelical repentance. Another 
word is used to express it in the original, the 
meaning of which is an " after thought," ac- 
companied with hatred of the former conduct, 
and a desire to change. 

Q. In what does this repentance differ from 
Legal repentance? 

A. By the one, we are influenced to change 
our conduct, in order to escape from the conse- 
quences that may follow it; by the other, in 
order to escape from sin itself. In the one case, 
love of self prompts us to seek safety; in the 
other, love of holiness. — 1 Kings xxi, 27 ; Ezek. 
xxxvi, 31. 

Q. Does this repentance merit the forgive- 
ness of our sin? 

A. No; it is something, however, that must, 
in the order of time, precede forgiveness. — 
Acts iii, 19. 

Q. Can we obtain the pardon of sin without 
this repentance? 

A. No; without repentance, there is no re- 



-±6 THE NATURE OF TREE REPENTANCE. 

mission of sin. — Luke iii. 3. Xo love for holi- 
ness — hence, no sanetineation. 

Q. How do you illustrate this doctrine, that 
without love for holiness, there can he no sanc- 
tification ? 

A. In our natural state, our taste is vitiated; 
" we put hitter for sweet, and sweet for hitter; 
good for evil, and evil for good," (Isaiah v. 20) : 
and. until the grace of repentance is exercised, 
this taste remains unchanged, and we continue 
loving sin and hating holiness : just as a man 
with a vitiated taste in the fine arts would 
prefer a paltry dauh to the "best pictures of the 
ancient masters. 

Q. Is the exercise of this repentance obli- 
gatory on all men? 

A. Yes. The former times of ignorance God 
winked at : hut now he commandeth all men, 
everywhere, to repent. — Acts xvii. 30. 

Q. Can a man perform this duty when he 
pleases ? 

A. So : the grace of repentance comes from 
God. To bestow the gift of repentance is one 



THE NATURE OF TRUE REPENTANCE. 47 

of the objects of Christ's exaltation: " Him 
hath God exalted a Prince and a Saviour, to 
give repentance and forgiveness of sins." — Acts 
v, 31. 

Q. What conclusion would you deduce from 
this fact? 

A. That we should diligently use the means 
for obtaining it, and earnestly supplicate the 
Spirit to bless them, for the production of this 
grace in our hearts. 

Q. What effect does this repentance produce 
on the conduct of the sinner? 

A. It turns him from the practice of sin, to 
the service of God. As the Psalmist expresses 
it, when he thinks on his former ways, he turns 
his feet to the testimonies of God. — Psalm 
cxix, 59. 

Q. Is this doctrine illustrated by the lives of 
Christians spoken of in the Scriptures ? 

A. Yes ; as soon as they saw the hideous na- 
ture of sin, their prayer was, " Deliver me from 
blood-guiltiness, God, and my tongue shall 
sing aloud of thy righteousness.'' — Psalm li, 
14. It leads them with settled purpose to 



48 THE NATURE OF TRUE REPENTANCE. 

declare, " I hate every false way." — Psalm 
cxix, 104. 

Q. Is this invariably the effect it produces ? 

A. Yes ; it had this effect, also, on New- 
Testament Christians ; hence the apostle writing 
to the Corinthians, says : " For behold this same 
thing, that ye sorrowed after, what carefulness 
it wrought in you, yea, what clearing of your- 
selves, yea what indignation, yea what fear, yea 
what vehement desire, yea what zeal, yea what 
revenge. In all things ye have approved your- 
selves to be clear in this matter." — 2 Cor. vii, 11. 

Q. Could we exercise this grace of repent- 
ance, and yet fail to receive the pardon of our 
sins? 

A. No ; a God of truth and faithfulness has 
said, " Let the wicked forsake his way, and the 
unrighteous man his thoughts, and let him turn 
to the Lord, and he will have mercy upon him, 
and to our Grod, for he will abundantly pardon. 
Isaiah lv, 7. 

Q. Are there no sins so great, that they can 
not be pardoned ? 

A. The smallest sin, unrepented of, is sum- 



THE NATURE OF TRUE REPENTANCE. 49 

dent to damn the soul — Eom. vi, 23 ; but if 
repented of, though of the deepest dye, and the 
most crimson color, it will be pardoned. — Is. i, 18. 

Q. How often must the sinner repent — is it 
an act that can be performed at once ? 

A. Xo : until the sinner ceases to sin, he 
must never cease to repent. If we sin daily, we 
must repent daily : the tears of repentance, 
must continue to flow, until God shall wipe away 
all tears from our eyes. — Ezek. xviii. 26-30. 

Q. Is repentance the first step in the sinner's 
return to God? 

A. Xo : regeneration precedes it, in the order 
of nature, for until then, the sinner is spiritually 
dead, and incapable of performing any duty.- — 
Eph. ii, 1—5. 

Q. What do tou understand bv regeneration ? 

A. It is a change produced by the Holy Spirit, 
in man's nature, it is called in Scripture <; a new 
birth," "a new creature,'' a quickening, and a 
brinofin^ to life a dead soul. — John iii. 7 : Gal. 
vi. 15; Eph. ii, 1. 

Q. Do we know the precise way, in which this 
change is produced ? 



50 THE NATUEE OF TRUE REPENTANCE. 

A. No ; but we can judge of it, by its effects. 

Q. What are some of its effects ? 

A. Our darkened understandings are enlight- 
ened. Before this change all was darkness; 
spiritual things were without meaning — Cor. ii, 
15 ; but afterward, its subjects experience the 
change of the Psalmist, when he said, " the 
entrance of thy word giveth light." 

Q. What are some of the effects of this spirit- 
ual illumination ? 

A. It is from this that repentance flows : 
" Surely" (says the prophet) " after that I was 
turned, I repented, and after that I was in- 
structed I smote upon my thigh, I was ashamed, 
yea even confounded, because I did bear the 
reproach of my youth." — Jer. xxxi, 19. 

Q. What then is essentially necessary, to true 
repentance ? 

A. The obtaining by the Spirit's teaching, 
proper views of the nature of sin. 

Q. What do you consider a proper view of 
sin? 

A. I must look upon it as that abominable 
thing which God hates, as that thing which is 



THE NATURE OF TRUE REPENTANCE. 51 

opposed to every attribute of his nature, the 
cause of the misery that now exists in our world, 
and of the woe which will exist in eternity. — 
Bom. v, 16, 17. 

Q. Could this view of sin be obtained, and 
repentance produced without a knowledge of 
the work of Christ ? 

A. No ; it is in the death of Christ, that the 
hideous nature of sin is distinctly manifested, 
and it is only where we have an apprehension of 
the mercy of God in Christ, that we heartily 
hate it. It is when we look upon him whom we 
have pierced, that we mourn. — Zech. xii, 10. 

Q. Is God under any obligation, to pardon 
our sin, if we truly repent ? 

A. Yes ; not however, because our repentance 
is a satisfaction, but because he is faithful and 
just to fulfill his promises. — Isaiah lv, 7 ; 1 
John i, 9. 

Q. What was the work which Christ accom- 
plished, to which you have just referred ? 

A. That perfect obedience, which he gave to 
the law, his being holy, harmless, undefiled, and 
separate from sinners — Heb. vii, 26 : and his 



52 THE NATURE OP TRUE REPENTANCE. 

suffering the penalty demanded by justice, by 
dying the " accursed death" on Calvary ; as the 
apostle expresses it, " he bore our sins, in his 
own body, on the tree." — Isaiah liii, 6-9 ; 1 Pet. 
ii, 24. 

Q. Can we form any proper conception of the 
sufferings required to be endured, in order to 
satisfy the justice of God ? 

A. No ; his sufferings were infinite, he en- 
dured the infinite wrath of God, due to our sin, 
the thought of which suffering, made him sweat, 
as it were great drops of blood, falling down to 
the ground. — Luke xxii, 44. 

Q. Was the pain which he endured, at the 
hands of his persecutors, piercing his hands and 
his feet, all that he endured ? 

A. No ; that was but a small part of his suf- 
ferings. The pouring out on him the vials of 
Divine wrath ; the cutting him through with the 
sword of justice ; the hiding of his Father's face, 
were sufferings much more terrible to him. — 
Zech. xiii, 7 ; Matt, xxvii, 46. 

Q. In view of this work which Christ has now 
accomplished, can not our repentance be consid- 



THE NATURE OF TRUE REPENTANCE. 53 

ered, as all the satisfaction now required, by 
law and justice? 

A. No ; Christ died not to give our sorrows 
weight, but to fulfill the law in our room and 
stead — Gral. iii, 13 ; beside, there is nothing in 
the nature of repentance, which would adapt it 
for a satisfaction. 

Q. How would you illustrate the doctrine that 
there is no adaptation in the nature of repent- 
ance, for a satisfaction? 

A. Eepentance merely expresses sorrow for 
failure in duty — it does not fulfill the obliga- 
tion. If a debtor had failed to meet his obli- 
gations to his creditors, the mere fact that he 
sincerely expresses his sorrow, on account of his 
failure, is not, and would not be received, as an 
equivalent for the debt. 

Q. Is not this duty pleasing to God? 

A. Yes ; our Lord himself declares, that there 
is joy in heaven, over one sinner, that repent- 
eth. — Luke xv, 17. 

Q. Does he not bestow upon the true penitent, 
many blessings ? 

A. Yes ; it is his own declaration, " He that 



54 THE NATURE OF TRUE REPENTANCE. 

goeth forth and weepeth, bearing precious seed, 
shall doubtless come again with rejoicing, bring- 
ing his sheaves with him. — Psalm, cxxvi, 6. 

Q. Does the experience of the Christian, 
verify this declaration ? 

A. Yes ; the greatest mourner in Israel, was 
also their sweetest singer ; the same voice that 
cried, " Save me, God, for the waters have 
come into my soul, I sink in the deep mire, 
where there is no standing ; I am come into 
the deep waters, where the floods overflow me," 
also sang, " Thou, Lord, hast made me glad, 
through thy works, and I will triumph through 
the works of thy hands. 7 ' 

Q. What, then, is the rational conclusion we 
would deduce from these facts ? 

A. That we should diligently use all instru- 
mentalities, to obtain the grace of repentance. 

Q. Is the observance of the Lord's supper 
calculated to produce repentance in the heart ? 

Q. If it is already in the heart, its observance 
is eminently calculated to increase its intensity ; 
but if it is not there, it will only harden our 
heart. 



THE NATUKE OF TRUE REPENTANCE. 55 

Q. How do you illustrate this doctrine ? 

A. It is the doctrine taught by the apostle, 
where he said, " Sin taking occasion by the com- 
mandment, wrought in me all manner of concu- 
piscence." — Eom. vii, 8. If the apostle had 
been free from his depraved nature, contact with 
the commandments of God, would have enabled 
him, more and more, to appreciate and love the 
character of God, but since sin was in his heart, 
the nearer he viewed the character of the law, 
the deeper was his hatred of God, until sin lost 
its power by the implantation of a new nature. 

Q. State the reasons we have found, render- 
ing the exercise of repentance our duty ? 

A. It is commanded by God. By its influ- 
ences, we discover the true nature of sin, and 
have our desires turned toward holiness. Pardon 
of sin and spiritual joy, are promised to its per- 
formance. It is pleasing to God, and is essential 
to our soul's salvation. 



CHAPTEK IY. 



THE NATURE OF THE FAITH NECESSARY TO A 
PROPER OBSERVANCE OF THIS ORDINANCE. 

" The just shall live by faith." 

Q. What is faith? 

A. Faith is a grace implanted in the heart 
by the Holy Spirit, whereby, having seen the 
need of Christ as a Saviour, its subject is led to 
receive and rest on him alone for pardon and 
acceptance with God. — Phil, iii, 9 ; Eom. iii, 28 ; 

John i, 12. 

Q. Is this faith necessary to the proper ob- 
servance of the Lord's Supper ? 

A. Yes ; because it is not a " corporal and 
carnal " ordinance, but a spiritual ; hence we 



THE NATURE OF TRUE SAVING FAITH. 57 

must realize it, and enjoy it, through the me- 
dium of faith. — Heb. vi, 1. 

Q. Is this the only reason why faith is 
essential to the proper observance of this ordi- 
nance ? 

A. No. Without faith we could neither see 
the necessity for, nor the value of, the death of 
Christ ; hence in such a case we would be un- 
prepared for commemorating that death. — Acts 
xvii, 5. 

Q. What place does faith occupy in the plan 
of redemption ? 

A. It is the instrument employed for commu- 
nicating and appropriating the blessings of re- 
demption to the sinner ; the bond that binds, on 
the part of the believer, to Christ; also, the 
substance and evidence of the promises. 

Q. What do you mean by faith as the com- 
municating instrument ? 

A. I mean that it is the channel through 
which God is pleased to convey to us the right- 
eousness of Christ, with its attendant blessings ; 
as the apostle declares, " The righteousness of 
God, which is by faith of Jesus Christ, is unto all 



58 THE NATURE OF TRUE SAVING FAITH. 

and upon all them that believe." — Eom. iii, 
22. 

Q. What do you mean by faith as the appro- 
priating instrument ? 

A. It is the hand which the believer reaches 
forth to receive Christ, with all accompanying 
blessings. "To as many as received him, (i. e. 
Christ,) to them gave he power to become the 
sons of God, even to them that believe on his 
name." — John i, 12. 

Q. What do you understand by faith as the 
bond of union, on the part of the believer ? 

A. It is the instrument by which his union 
to Christ is both formed and preserved. Just as 
the Holy Spirit is the instrument employed by 
Christ, so faith is the instrument used by the 
believer ; hence we are said to dwell in Christ 
by his Spirit, and Christ is said to dwell in our 
hearts by faith. — Eph. iii, 17. 

Q. What do you understand by faith as the 
substance and the evidence of the promises ? 

A. Faith gives both the promises and the 
threatenings of God a subsistence, and makes 
them appear to us a reality and no longer an 



THE NATURE OF TRUE SAVING FAITH. 59 

imaginaiy thing ; hence its power to influence 
our conduct. — Heb. vi, 1-40. 

Q. How would you illustrate the influence 
that proceeds from this characteristic of faith ? 

A. The man destitute of faith can read the 
promises and the threatenings in the Word of 
God without emotion — he feels not that they are 
realities ; but let the Christian, who is living in 
the exercise of faith, read them, and you can 
easily see beaming from his countenance the 
emotions of fear, hope, and gratitude ; to him 
they are subsistences — living realities ; hence he 
is influenced by their contemplation, and the 
thought of his heart is, " Lord, what wilt thou 
have me to do ?" — Acts ix, 6. 

Q. Will this belief in the promises and the 
threatenings save our souls ? 

A. No, not of itself, but it issues in our sal- 
vation. By believing the promises and the 
threatenings of the Word of God, we see the 
necessity for and the actual safety provided in 
Christ ; thus we are led to trust in him with 
our whole heart; then our safety is secured. 
Mark xvi, 16. 



60 THE NATURE OF TRUE SAVING FAITH. 

Q. Are there more kinds of faith than one ? 

A. Yes. Although faith does not in its own 
nature differ, since all faith is a " helief of tes- 
timony," yet its objects and intensity differ 
widely ; hence divines have divided it into his- 
torical faith, temporary faith, the faith of mira- 
cles, and saving faith. 

Q. What do you understand by historical 
faith? 

A. I understand that belief of testimony 
which leads me to assent to the truth of the 
Scriptures of the Old and New Testament as 
the word of God. This faith may be found in 
devils and wicked men. — James ii, 19; Acts 
viii, 13. 

Q. What do you understand by temporary 
faith? 

A. It is the same as historical faith, except 
that for a time it may differ in intensity, and 
produce a brief external reformation of conduct. 
2 Peter ii, 15-22. 

Q. What do you understand by the faith of 
miracles ? 

A. I understand that confidence in God which 



THE NATURE OF TRUE SAVING FAITH. 61 

is necessary to the exercise of miraculous gifts, 
— Numb, xx, 12 ; 1 Cor. xiii, 2 ; or the confi- 
dence which was necessary to obtain healing. — 
Acts xiv, 9 ; Mark vi, 5, 6. 

Q. Wherein does saving faith, the faith we 
are now considering as essential to properly ob- 
serving the Lord's Supper, differ from those 
other kinds ? 

A. It differs in object, intensity, and effect. 
The object of saving faith is Christ, as the Sa- 
viour of sinners. — Acts xvi, 31. It appropriates 
him in all his saving offices and benefits as its 
subject's own possession. — John i, 12. Its in- 
tensity is such, as to entirely change our heart 
and conduct. — Acts xv, 9. We may possess the 
others, and yet lose our souls ; but in the pos- 
session of this they are secure. — 1 Pet. i, 5. 

Q. Is it faith, then, that saves ? 

A. No; it is the "blood that it grips to." 
" By grace are ye saved, through faith.' 7 — Eph. 
ii, 8. 

Q. How do you illustrate the instrumentality 
of faith in obtaining your salvation ? 

A. When faith is implanted in the believer's 



62 THE NATURE OF TRUE SAVING FAITH. 

heart by the Holy Spirit, he exercises this faith 
on Christ and is drawn to him. It occupies the 
same place as the rope, that might he thrown 
from the shore, to a drowning man : he seizes 
hold of it, retains his hold, and is drawn to the 
shore. Just so, if we exercise faith, we will be 
drawn to the foundation laid in Zion, when we 
are safe. This is what the Apostle calls receiv- 
ing the end of our faith. — 1 Pet. i, 9. 

Q. Does a single act of faith, in this way, 
secure our salvation, or must we continue on in 
its exercise? 

A. The first act of true faith puts us in pos- 
session of justifying righteousness, but we must 
continue on exercising it. Just as the drowning 
man must hold on to the rope until his feet are 
planted safely on the shore ; so we must live in 
the exercise of faith, until our sanctification is 
complete. — 1 Pet. i, 7 ; Acts xv, 9. 

Q. Have we any examples in the Scriptures 
pointing out the necessity of always exercising 
faith? 

A. Yes ; it is recorded that the ancient wor- 
thies all retained their faith to the end, and died, 



THE NATURE OF TRUE SAVING FAITH. 63 

just as they had lived, "in faith." — Heh. xi, 13. 
And Peter, when he went out to meet Christ on 
the sea, as soon as he ceased to exercise faith, 
he began to sink ; so Christians will fall, if at 
any time they cease its exercise. — Matth. xiv, 
30, 31 ; Eom. v, 2. 

Q. Is this found to be in accordance with 
Christian experience ? 

A. Yes ; every Christian is ready to assert 
that his success in the Christian warfare depends 
on his continually looking to (i. e. exercising 
faith on) Christ. — Heb. xii, 1, 2. 

Q. Can any one be lost who lives in the exer- 
cise of this faith ? 

A. No ; it is the declaration of God, who is 
faithfulness and truth: "He that belie veth shall 
be saved." — Mark xvi, 16. Hence we call it a 
saving grace. 

Q. May we not, then, call faith our saviour ? 

A. No ; but it is essentially connected with 
our salvation, just as is the rope thrown to a 
drowning mau. And just as the one who pro- 
cured the rope, threw it to the drowning man, 
and pulled him ashore, is the proper saviour of 



64 THE NATURE OF TRUE SAVING FAITH. 

the man's life ; so Christ is the Saviour of men, 
and not the instrument which he uses to put us 
in possession of that salvation. 

Q. Is this faith at once perfect, or does it in- 
crease in perfection ? 

A. As far as its nature is concerned, it is at 
once perfect, being the work of God ; hut it in- 
creases in intensity and quantity ; hence the 
prayer of the Apostles, "Lord, increase our 
faith." — Luke xvii, 5. 

Q. Must we have a strong faith, before we 
can be saved ? 

A. We must have true faith, in some degree ; 
and our comfort, and success in the Christian 
warfare, depends much upon the strength of our 
faith ; yet he that would not break the bruised 
reed, nor quench the smoking flax, will preserve 
and save the very weakest believer. 

Q. Can none be saved without this faith, not 
even those who are accounted benefactors of our 
race, and who have occupied the highest positions 
of honor and affluence in the world ? 

A. No; God is not a respecter of persons. — 
1 Peter i, 17. All men will be judged by the 



THE NATURE OF TRUE SAVING FAITH. 65 

rule : " He that belie veth, and is baptized, shall 
be saved ; he that believeth not, shall be 
damned." — Mark xvi, 16. 

How do you prove that this faith, is the work 
of God ? 

A. Christ is called the author and finisher of 
our faith. — Heb. xii, 2. It is declared to be the 
gift of God. — Eph. ii, 8. And the Apostle de- 
clares in the most emphatic manner, that it is a 
thing freely bestowed on Christians, to believe 
on Christ — Phil, i, 29 ; and that it is the effect 
of the same mighty power, that raised Christ 
from the dead. — Eph. i, 19. 

Q. Does God implant in the heart, directly, 
or does he use any instrumentalities, for impart- 
ing it to men ? 

A. He uses and blesses instrumentalities : 
11 Eaith cometh by hearing, and hearing by the 
Word of God. — Eom. x, 17. Its intensity is also 
increased by observing the ordinances of his 
house. — Eom. i, 16, 17 ; Luke xvi, 31. 

Q. Is faith the only grace that is essentially 
necessary to salvation ? 

A. No; but all the others are connected with, 



66 THE NATURE OF TRUE SAVING FAITH. 

flow from, or follow after faith. Hence the 
declaration, that he that helieveth on Christ 
Jesus, overcometh the world — 1 John v, 5 ; and 
that the Christian life, consists in living by 
faith on the Son of God. — Gal. ii, 20. 

Q. Is faith the first grace, that the sinner is 
enabled to exercise ? 

A. Yes ; as soon as the word of truth is 
applied by the Spirit, faith is produced, then 
follow in the order of nature, the other graces ; 
hence the Apostle's declaration : "In whom ye 
also trusted, after that ye heard the word of 
truth, the gospel of your salvation, in whom also 
after that ye believed, ye were sealed with the 
Holy Spirit of promise. — Eph. i, 13. 

Q. What do you mean by the " order of 
nature," in connection with the production of 
the graces of the Spirit ? 

A. It is an expression, used to denote the na- 
tural order of action, where there is no succes- 
sion of time. Thus the looking at a particular 
object, precedes the perception of it in the order 
of nature, although, as far as time is concerned, 



THE NATURE OF TRUE SAVING FAITH. 67 

we look and see, in the same moment, and so it 
is with faith and the other graces. 

Q. Does not repentance precede faith ? 

A. No ; as far as time is concerned, both 
graces are exercised the same moment. No 
sooner does the sinner properly perceive the 
"pierced Saviour," than he mourns. — Zech. xii, 
10. Yet the looking must have preceded, in 
the order of nature. 

Q. Are all men warranted to believe in 
Christ, and thus secure their salvation ? 

A. Yes ; there are no exceptions made in the 
Word of God ; the declaration is to all, " Be- 
lieve." " This is his commandment, that ye 
believe on the name of his Son Jesus Christ — 
1 John iii, 23 ; and all who believe not, are con- 
demned. — John iii, 18. 

Q. In what does the sin of unbelief consist ? 

A. It is a sin of the deepest dye, consisting 
in trampling under foot the blood of the cove- 
nant, virtually saying it is of no value. — Heb. 
x, 29. Offering an insult to God, by calling 
him a liar — 1 John v, 10 ; and in the murder 



68 THE NATUKE OF TEUE SAVING FAITH. 

of our soul, by the neglect of the only means of 
procuring its safety. — Mark xvi, 16. 

Q. What are some of the marks by which we 
may know whether this grace of faith is in 
us? 

A. Its marks are numerous ; one is penitence 
on account of sin — Zech. xii, 10 ; another confi- 
dence in the promises of G-od ; and a contempt 
of earthly things. — Heb. xi, 13. 

Q. Mention some other mark, by which it 
may be known. 

A. It may be known by its fruits of holiness : 
" It works by love, and purifies the heart. — 
G-al. v, 6. By the joy it produces in the Christ- 
ian's heart : " Believing ye rejoice, with joy un- 
speakable, and full of glory." — 1 Peter i, 8. 
By the profit we derive from the preached Word ; 
the word preached only profits when mixed with 
faith. — Heb. iv, 2. By the blessings we receive 
in answer to prayer : " What things soever 
ye desire, when ye pray, believe that ye receive 
them, and ye shall have them." — Mark xi, 24. 
And also, by our being enabled to glorify God. — 
Eom. iv, 20, 



THE NATUKE OF TRUE SAVING FAITH. 69 

Q. Can faith exist, and not manifest itself in 
some of these ways ? 

A. No ; " Faith without works is dead, heing 
alone.' 7 — James ii, 17. It is not a true, but a 
dead faith, if it does not evidence the purifica- 
tion of the heart, by works of righteousness. — 
Acts xv, 19. 

Q. Is the exercise of faith, which thus flows 
out in works, consistent with salvation by 
grace ? 

A. Yes ; the exercise of this faith makes it 
appear all the more of grace, for it turns the 
believer's vision away from self, and fixes it en- 
tirely on Christ, enabling him to exclaim: — 
" Surely in the Lord have I righteousness and 
strength." — Isaiah xlv, 24. 

Q. Are all the other kinds of faith, except 
saving faith, useless ? 

A. No; they are proper, and beneficial in 
their place, but we must not be content to rest 
in them. 

Q. To what extent must we exercise our faith 
on Christ — must it extend to him in all his 
offices ? 



70 THE NATURE OF TRUE SAVING FAITH. 

A. Yes ; we must receive and rest upon him, 
just as he is freely offered in the Gospel ; in all 
his offices of Prophet, Priest, and King. 

Q. What do you understand by the expression 
" freely offered ?" 

A. I understand that Christ, as the Saviour, 
is offered to sinners, without any equivalent — 
" without money, and without price." — Isaiah 
lv, 1. 

Q. Why must we receive him, in all his 
offices ? 

A. Because we need the special blessings that 
flow from him in these several characters — he 
must be to us both wisdom, righteousness, sanc- 
tification, and redemption. — 1 Cor. i, 30. 

Q. By whom is he freely offered in the Gospel? 

A. By God the Father, as representative of 
the Godhead.— John vi, 32 ; Matt, xi, 28-30. 

Q. Are all sinners warranted to accept of 
Christ, as he is offered in the Gospel ? 

A. Yes ; his mercy extends to the very chief 
of sinners. It was to save, not the righteous, 
but sinners, that he came into our world. — 
1 Tim. i, 15. 



THE NATURE OF TRUE SAVING FAITH. 71 

Q. Is the work which he has accomplished, 
sufficient to satisfy for the sin of all men ? 

A. Yes ; its intrinsic worth is more than suffi- 
cient; the price paid was infinite — even the 
death of the " Lord of glory." — 1 Cor. ii, 8. 

Q. Why then are not all saved by it ? 

A. It must first be accounted as theirs. — Gal. 
iii, 6 ; Eom. iv, 6. It must be appropriated by 
each individual — John i, 12 ; and this can only 
be done through the exercise of faith. — Eom. 

v, 1; Gal. ii, 16. 

Q. If then all men would exercise faith on 
Christ, would all men be saved ? 

A. Yes ; it is the declaration of the immutable 
God : " He that belie veth, shall be saved. — 
Mark xvi, 16. 

Q. Why then do not all men believe in 
Christ? 

A. They are alienated from the life of God 
through ignorance — Eph. iv, 18 ; full of enmity 
against him — Eom. viii, 7 ; asleep, and dead to 
spiritual things. — Eph. ii, 1 ; v, 14. Hence, 
unless enlightened and made alive, by the Spirit 
of God, they never will exercise faith on Christ. 



72 THE NATURE OF TRUE SAVING FAITH. 

Q. What prompts God to shine into the heart 
of any, who are thus alienated from him ? 

A. The Apostle tells us that it is on account 
of the " great love wherewith he loved us," 
that he quickens us together with Christ. — Eph. 
ii, 4, 5. 

Q. By what expressions is the act of faith 
represented in Scripture ? 

A. It is called a looking to Christ. — Isaiah 
xlv, 22. A coming to Christ. — Matt, xi, 28. 
A flying to Christ. — Heh. vi, 18. A walking in 
Christ. — Col. ii, 6. And a living with Christ. 
Gal. ii, 20. 

Q. Does the Christian, living in faith, per- 
form all the duties indicated in these expres- 
sions ? 

A. Yes ; the varied necessities of his renewed 
nature, lead him to the performance of all 
these duties. 

Q. How do you illustrate this doctrine ? 

A. When a believer is cast down, from a 
sense of the greatness of his sin, his faith 
prompts him to look to Christ. — Psalm cxxi, 1. 
When the Holy Spirit has just exhibited the 



THE NATURE OF TRUE SAVING FAITH. 73 

excellence of the redemption wrought out by 
Christ, and he, in some degree, feels his need 
of that redemption, he comes to Christ. — Luke 
xv, 18. When he has discovered his sin in 
such a degree, that he feels he is near destruc- 
tion, then his faith leads him to flee to Christ. — 
Psalm cxix, 59, 60; and so with the many 
other acts implied in the exercise of faith. 

Q. Does every believer experience these 
various states and conditions ? 

A. Not necessarily. Some are at once caused 
to flee to Christ ; they are saved, so as by fire. 
Others are drawn, and come with timid step. — 
Jude i, 22, 23. One, throughout almost the 
whole of his Christian life, can sing, " Surely, 
goodness and mercy shall follow me all the 
days of my life" — Psalm xxi, 6 ; and another 
is left to cry, " ! that I were as in months 
past; as in the days when God preserved me." 
Job xxix, 2. 

Q. Can we exercise this faith, and still ad- 
here to our own self-righteousness ? 

A. No ; a discovery of Christ by faith, leads 

us to count all things but loss and dung, that 
6 



74 THE NATURE OF TRUE SAVING FAITH. 

we may win him, and be found in him; not 
having our own righteousness, which is of the 
law ; but that righteousness which is by faith on 
the love of God.— Phil, iii, 8, 9. 

Q. State the reasons we have found, making 
it essentially necessary that we live in the exer- 
cise of faith? 

A. Without it, we can not see the necessity 
for, nor the value of the atonement of Christ. 
It is the instrument employed by God for 
giving sinners an interest in that atonement. 
Without it, the Word of Gj-od is to us without 
life or reality, in respect to future things. 
Without it, our soul's salvation can not be 
secured. It is the command of God that we 
exercise it ; and the necessities of our nature 
demand its exercise. 



CHAPTER V. 



THE NATURE AND DUTIES OF THE "NEW OBE- 
DIENCE" TO BE RENDERED BY THE WORTHY 
PARTAKERS OF THE "LORD'S SUPPER.' 7 

" To obey is better tban sacrifice, and to hearken than the fat of rams." 

Q. What do you understand by New Obe- 
dience ? 

A. I understand, adorning the doctrine of 
our Lord and Saviour, by a becoming walk and 
conversation; adding to our faith, virtue; and 
to virtue, knowledge; and to knowledge, tem- 
perance, patience, and godliness. — 1 Pet. i, 5, 6. 

Q. Is the observance of these duties necessary 
to properly observing the ordinances of the 
Supper? 

A. Yes. By the performance of these duties, 
we give evidence to Church officers of our fitness 



76 NEW OBEDIENCE. 

" to discern the Lord's body." — 1 John ii, 3. 
It is also a means of strengthening onr own as- 
surance, and increasing our knowledge. — 2 Pet. 
i, 8 ; James ii, 22. 

Q. Are these the only results of the perform- 
ance of these duties ? 

A. No ; by persevering in a course of " New 
Obedience," we glorify God. — John xv, 8. 
Manifest our gratitude. — Psalm cxvi, 12, 13. 
Stop the mouth of adversaries. — 1 Pet. ii, 15. 
Edify our brethren, and increase our own sanc- 
tification. — Matt, v, 1 6 ; 1 John i, 5. 

Q. Why do you call the observance of these 
duties New Obedience ? 

A. Because they are performed from new 
motives, and for new objects. Motives and 
objects unknown until God is seen in Christ 
reconciling the world to himself. — 1 Pet. i, 15— 
18 ; Psalm xvi, 12. 

Q. Is this the only reason why it is called 
" New Obedience ?" 

A. No; it is also called New Obedience, in 
contradistinction to the obedience required 
under the dispensation of the covenant of works. 



NEW OBEDIENCE. 77 

Q. What kind of obedience was then re- 
quired ? 

A. A meritorious obedience: "Do this, and 
live." 

Q. Wherein does that obedience differ from 
what is now required ? 

A. The one was to be performed to merit 
eternal life ; the other to show our gratitude 
for it, as a free gift — Psalm cxvi, 12, 13 ; and 
to obtain meetness for enjoying it. — 1 Pet. i, 22. 

Q. Are the duties the same under both dis- 
pensations ? 

A. In part they are. The law by which we 
could obtain life, under the covenant of works, 
is now our rule of life — Eom. vii, 7; and, in 
addition to this, we must exercise the grace of 
repentance — Acts xvii, 30 ; and faith toward 
our Lord Jesus Christ. — Acts xvi, 31. 

Q. Was repentance and faith not required to 
be exercised under the first covenant? 

A. No; while man was in innocence, he 
could not be required to repent. If Christ had 
never died, or revealed himself as purposing to 



78 NEW OBEDIENCE. 

die, lie could not have been required to exercise 
faith in the atonement. 

Q. Are these duties, then, equally binding 
with the duties of the moral law ? 

A. Yes ; they are duties arising out of our 
now altered relations to Grod, in view of his 
purpose concerning us : and, to neglect them, 
incurs his displeasure, as much as a neglect of 
the ten commandments, which summarily com- 
prehends the moral law. 

Q. How do you prove this assertion ? 

A. His dealings with the children of Israel, 
show conclusively in what light he regards 
" unbelief.' 7 It was this sin that excluded them 
from the promised land. — Heb. iv, 6. It was 
this sin, also, that caused them to be cut off 
from the Church. — Eom. xi, 20. This sin is 
specially mentioned by the apostle, as the sole 
cause of their punishment, although they had 
been guilty, in an aggravated degree, of the 
breach of nearly all the commandments of the 
decalogue. 

Q. Does God punish this sin in those whom 



NEW OBEDIENCE. 79 

he does not consider particularly sinful in other 
respects ? 

A. Yes; Moses and Aaron were prevented 
from entering into the promised land, because of 
a single act of unbelief. — Num. xx, 12. 

Q. Does he manifest the same displeasure 
toward the impenitent ? 

A. Yes ; Christ himself has said, " Except 
ye repent, ye shall all likewise perish ;" viz : 
as those on whom the tower of Siloam fell. — 
Luke xiii, 3. 

Q. Mention some other duties, the observance 
of which is essentially necessary to the Chris- 
tian. 

A. He must watch over his heart ; for out of 
it are the " issues of life." — Prov. iv, 23. Ha- 
bitually perform the duty of prayer. — Matt, 
xxvi, 41. Be careful to assemble with the 
people of God, in the courts of his house. — 
Heb. x, 25; and to avoid the company of the 
profane and ungodly. — Psalm cxix, 115 ; 2 Cor. 
vi, 14-18. 

Q. Are these all the duties the Christian is 
especially bound to perform ? 



80 NEW OBEDIENCE. 

A. No ; lie is under obligation to perform 
every duty, to the full extent of his ability, 
which arises out of his relations to God and his 
fellow creatures. — Matt, v, 17—19. 

Q. Where can we find what these duties are ? 

A. In the Bible. It is the sufficient and 
only rule of faith and practice. — Isaiah viii, 20 ; 
Psalm xix, 7. 

Q. Are there any portions of Scripture where 
there are summaries of these duties ? 

A. Yes ; an epitome of Christian duty is 
found in Col. iii and iv, 1-6 ; and, also, in Eph. 
v and vi ; and Eom. xii. 

Q. Are believers able, of themselves, to 
perform these duties? 

A. No; but the Holy Spirit is promised to 
enable them to perform all their duty. — Phil, 
ii, 12, 13 ; John xiv, 26. Christ has said, 
" without me," (i. e. without my spirit dwelling 
in you,) " ye can do nothing." — John xv, 5. 

Q. What is the conclusion that ungodly men 
generally draw from this doctrine of the neces- 
sary assistance of the Spirit ? 

A. Since the Spirit is to work in them, both 



NEW OBEDIENCE. 81 

to will and to do the pleasure of God, they 
need do nothing themselves. 

Q. What conclusion does the Christian deduce 
from this doctrine ? 

A. That since he has the assistance of the 
Spirit, he is ahle, and under obligation to accom- 
plish much. 

Q. Does not the Holy Spirit, in enabling and 
persuading the Christian to perform the duties 
of New Obedience, destroy his free agency ? 

A. No ; the Christian voluntarily engages in 
the performance of these duties ; they are his 
work. The Holy Spirit does not exercise faith 
on Christ, neither does he repent of sin ; but he 
produces both in the Christian heart ; and the 
Christian freely exercises them. — Eph. ii, 8 ; 
Acts v, 31. 

Q. Can we not be Christians without a con- 
stant continuance in the performance of all 
these duties ? 

A. No ; these duties, opposed to flesh and 
blood though they be, must uniformly be prac- 
ticed : "If any man, (says Christ,) will come 

after me, let him deny himself, take up his 

7 



82 NEW OBEDIENCE. 

cross, and follow me." — Matt, xvi, 24. Without 
the cross there is no crown. 

Q. Is the performance of these duties a 
grievous service? 

A. It is to the unrenewed nature; hence, the 
performance of them is called a " crucifying 
the flesh." But, to the renewed nature, they 
are easy and pleasant. The feeling of the 
renewed heart is, "I will delight myself in thy 
commandments, which I have loved." — Psalm 
cxix, 47. And Christ himself has declared, 
"My yoke is easy, and my burden is light." 
Matt, xi, 30. 

Q. Must we give evidence to Church offi- 
cers of our observance of these duties, before 
we can claim a seat at the table of our 
Lord? 

A. Yes ; they are " stewards of the mysteries 
of God" — 1 Cor. iv, 1 ; and judges of the quali- 
fications of members in the Church. — Matt, xvi, 
19. Hence, the apostle's declaration, " If any 
man obey not our word, by this epistle, note 
that man, and have no company with him." 
2 Thess. iii, 14. 



NEW OBEDIENCE. 83 

Q. Are there any other passages which prove 
the authority of Church officers? 

A. Yes; many. The apostle, in his epistle 
to the Corinthians, tells them, not only not to 
company with, but also not to eat with a forni- 
cator, or covetous man, an idolater, or a railer; 
and urges them to put away from among them 
such a wicked person. — 1 Cor. v, 11-13. And 
Christ himself has said, " If an offending brother 
neglect to hear the Church, he is to be ac- 
counted as a heathen man and a publican." 
Matt, xviii, 17. 

Q. Are the officers of the Church required to 
judge the heart? 

A. No ; God judgeth the heart. — Eom. ii, 16. 
Office bearers judge only the outward conduct, 
and professed principles. " By their fruits ye 
shall know them," is the rule laid down by 
Christ. — Matt, vii, 20. 

Q. Are they to require a perfect fulfillment 
of every duty ? 

A. Every Christian must aim at perfection. 
Matt, v, 48. Yet all Christians, in this life, do 
not attain the same degree of perfection ; but, 



84 NEW OBEDIENCE. 

if found striving after it, it is evidence that 
they are on the Lord's side. — 1 Cor. ix, 26, 27. 
Hence, such should have access to his ordi- 
nances, that they may obtain more strength for 
the warfare in which they are engaged. — 1 Cor. 
x, 16. 

Q. In what way can they give evidence that 
they are striving after perfection in all things ? 

A. By growing in likeness to Christ. And 
if, at any time, they should fall by the power of 
temptation, they must evidence their repentance 
by turning from their sin, with renewed en- 
deavors to conform more strictly to the Lord's 
requirements. — Phil, iii, 12. 

Q. Are those whom, in the judgment of 
charity, we must consider Christians, prepared 
at all times to observe the ordinance of the 
Supper ? 

A. No. If they, for the time being, are 
living in the neglect of any known duty, or 
cherishing any principle opposed to the require- 
ments of God's law, their right to this ordinance 
is forfeited, until they repent, and give evidence 
of their repentance by sincere obedience; for 



NEW OBEDIENCE. 85 

the feast must be kept, not with the " leaven of 
malice and wickedness, but with the unleavened 
bread of sincerity and truth." — 1 Cor. v, 8. 

Q. Can you name any of the people of God 
that, at certain periods of their lives, would 
have been unfit to sit down at the table of the 
Lord ? 

A. David, while living in adultery ; Solomon, 
while building altars to strange gods ; Peter, 
before he repented of denying his Lord ; for the 
ordinance is, at least, equally holy with the 
Passover under the Jewish dispensation. 

Q. "Were those who had an admitted right to 
eat the Passover, sometimes disqualified? 

A. Those who were on a journey, or under 
any uncleanness, were not allowed to eat the 
Passover at the time appointed. — Numb, ix, 
10-13. 

Q. If proper evidence of correct principles 
and consistent conduct is furnished, can Church 
officers refuse admittance to this ordinance? 

A. No ; all who are baptized in a Christian 
Church can claim admittance there, as their 
right, if they give evidence of their qualification ; 



86 NEW OBEDIENCE. 

and those keeping them back, would be respon- 
sible for preventing them from fulfilling their 
duty of remembering Christ's death. — 1 Cor. 
xi, 25. 

Q. Is good standing in other acknowledged 
evangelical denominations to be admitted as 
proper evidence? 

A. Yes ; if they require the same qualifica- 
tions of their members. But if officers of one 
denomination consider that the officers of an- 
other branch of the Church, admit those to 
membership who live in violation of what they 
consider a precept, or in opposition to what they 
consider a principle taught in the Word of God ; 
to admit them, in ordinary circumstances, with- 
out other evidence than mere membership in 
that denomination, would be a violation of their 
duty.— Matt, xviii, 17 ; 2 Thess. iii, 14; 1 Cor. 
v, 11-13; Horn, xvi, 17. 

Q. Do you then say, that all who differ from 
what some particular denomination may consider 
taught as Christian duty, commit sin ? 

A. If that particular denomination has the 
correct view of the teaching of Scripture, 



NEW OBEDIENCE. 87 

undoubtedly others are wrong in not obeying 
it. Yet, each one is bound to adhere to what he 
considers taught in the Scriptures ; for, to act in 
any other way, would be contrary to conscience, 
consequently, sinful. — 1 Tim. i, 19 ; 1 Cor. 
viii, 12. 

Q. Must we always act in accordance with 
our conscience ? 

A. We do not say that we should do every- 
thing prompted by conscience ; and it would be 
wrong to do many things not objected to by 
conscience — 1 Cor. viii, 13; yet we say we 
must not act contrary to our consciences. 

Q. Why would it be wrong to act contrary 
to our conscience ? 

A. Because God has placed it in our nature 
as a guide, and we have no authority to throw 
aside this guide ; if we do, we can not avoid 
suffering the penalty, or the punishment of an 
accusing conscience. — Acts xxiv, 16. 

Q. Do not the consciences of men prompt them 
sometimes to the performance of wrong actions ? 

A. Yes ; as in the case of those who have 
their conscience " seared," and the professors of 



88 NEW OBEDIENCE. 

false religions. These are often prompted by 
their consciences to do what is altogether 
opposed to the teachings of Scripture. 

Q. Do they then sin whether they obey it or not? 

A. Yes. Hence the necessity of having their 
consciences enlightened ; and then to act in ac- 
cordance with its dictates, is proper and right. — 
Kom. ii, 14, 15. 

Q. What is the rule by which we must try 
our consciences ? 

A. The Word of God. It alone can direct us 
in duty, in the relations we sustain to God, our- 
selves, and our fellow-creatures. — Isaiah viii, 20. 

Q. Will God accept of no work, as duty, ex- 
cept it be commanded in his Word ? 

A. No; our whole duty is set forth in the 
Scriptures. — Micah vi, 8. Nothing is left for 
man's devising ; on the contrary, the doctrines 
and commandments of men, are reprobated. — 
Matth. xv, 19. 

Q. May we perform the duties commanded, 
yet not in an acceptable manner ? 

A. Yes ; we may perform duties proper in them- 
selves, yet if with improper motives, or without 



NEW OBEDIENCE. 89 

confidence in their rectitude, they would be sin- 
ful. " Whatsoever is not of faith is sin ; " and 
" without faith it is impossible to please God." — 
Heb. xi, 6. 

Q. What do you mean by " faith," in the 
sentence quoted ? 

A. It means, confidence ; and the meaning is, 
that without confidence in the rectitude of the 
action performed, it could not be done, so as to 
please God. 

Q. Can the Christian of himself perform any 
duty, so as to render its performance pleasing to 
God? 

A. No ; the words of Christ are, " without 
me ye can do nothing." — John xv, 5. As the 
branches of the vine require nourishment from 
the parent stem, so believers need grace and 
strength, from Christ, in order to the bringing 
forth of fruit to God. — John xv, 1-5. 

Q. Is the fact that believers are dependent on 
Christ a reason why they should be negligent of 
duty ? 

A. No ; but on the contrary, feeling that his 
sufficiency is of God — 2 Cor. iii, 5 — he ought 



90 NEW OBEDIENCE. 

■with, all the more diligence to follow those who, 
through faith and patience, inherit the promises. 
Heb. vi, 12. 

Q. Can we merit pardon of our sin by a strict 
performance of the duties included in the ex- 
pression " New Obedience ? " 

A. No ; when we have done all that we can 
do, we are yet unprofitable servants. — Luke xvii, 
10. Yet the good works of believers are pleas- 
ing to God. — Heb. viii, 25. And he rewards 
them both in this life, (Deut. xxviii, 1-14 ; 

Matth. v, 5 ; Prov. xiv, 34,) and that which is 

- 

to come. — Eom. ii, 7 ; Prov. xxiv, 12. 

Q. If God rewards good actions, could that 
reward not be the pardon of sin ? 

A. No ; our sins can only be pardoned on 
account of the satisfaction rendered by Christ. — 
Eom. iii, 20. Our own works, no matter what 
may be their number and character, can give no 
satisfaction to justice ; consequently can not 
merit pardon or eternal life. — Luke xvii, 10. 

Q. What is the difference between receiving 
the pardon of sin, and any other reward, that 
may be promised by God ? 



NEW OBEDIENCE. 91 

A. Pardon of sin could not be given until the 
law was made honorable, and justice satisfied. — 
Exod. xxxiv, 6-7 ; Nahum i, 3. But pardon of 
sin being obtained, through Christ, degrees of 
happiness can easily be given, in consistency with 
justice. — 2 Cor. ix, 6 ; Dan. xii, 3. 

Q. Is there any analogy between this doctrine, 
and God's dealings with believers on earth ? 

A. Yes ; we find even now, that those who 
follow on to know the Lord, find in their own 
experience, the fulfillment of the promise, " Then 
shall we know." — Hosea vi, 3. And those, who 
trust in him, experience the blessedness of so 
doing. — Psalm xxxiv, 8. 

Q. Is this also true in reference to the observ- 
ance of the sacrament of the Supper ? 

A. Yes ; many Christians can testify that in 
the observance of that ordinance, they " Sat 
under Christ's shadow with great delight, and 
his fruit was sweet unto their taste." — Cant, 
ii, 3. 

Q. Does he deal with unbelievers in the same 
way? 

A. Yes ; they are here rewarded according to 



92 NEW OBEDIENCE. 

their works — the industrious are prospered, and 
the slothful come to poverty ; whatsoever a man 
sows, that he surely reaps. — Gal. vi, 7. 

Q. State what are the reasons we have found, 
why we should engage in the performance of the 
duties of " New Obedience? " 

A. We must perform these duties, because by 
so doing we evidence our qualifications for observ- 
ing the ordinance of the Supper. — 1 John ii, 3. 
Strengthen our assurance that we are Christ's. 
1 John ii, 14. Increase our knowledge. — 2 Pet. 
i, 8. Glorify God. — John xv, 8. Stop the 
mouths of adversaries. — 1 Pet. ii, 15. Edify our 
brethren. — Matth. v, 1 6. And increase our own 
sanctification. — 1 John ii, 5. Because the Holy 
Spirit is promised to assist us. — Phil, ii, 12-13. 
And the neglect of these duties is punished, both 
here and hereafter. — Num. xx, 12 ; Matth. xxv, 
42-43. And the observance rewarded, here and 
hereafter. — Deut. xxviii, 15 ; Matth. v, 5 ; xxv, 
35, 36. 



CHAPTER YI. 



THE STATE OF HEART NECESSARY TO WORTHILY 
PARTAKING OF THE ORDINANCE OF THE SUPPER. 

" He did evil, because he prepared not his heart to seek the Lord." 

Q. What is the state of heart which the Chris- 
tian should possess at the " Lord's tahle ? " 

A. He should have a feeling of dependence 
on Christ, humility, sorrow for sin, love and joy, 
and desire for the Spirit's influence. — Cant, 
iv, 16. 

Q. What do you understand hy a feeling of 
dependence on Christ? 

A. That feeling which the apostle describes, 
in the expression, " Having no confidence in the 
flesh," and " Counting all things but loss, for 
Christ ; " a feeling that in ourselves there is no 



94 STATE OF HEART FOR THE CHRISTIAN. 

hope, but sufficiency of righteousness, and 
strength, in Christ. — Isaiah xlv, 24. 

Q. Can this dependence he exercised without 
assurance of God's love ? 

A. Yes ; the believer may, and often does, 
cling to Christ amid doubts and darkness ; it is 
then that he specially needs to cast himself on 
the Lord. Hence the exhortation of the pro- 
phet : " Let him who walketh in darkness, and 
hath no light, trust in the Lord, and stay him- 
self upon his God." — Isaiah 1, 10. 

Q. Is assurance that we are the people of 
God, that we have a saving interest in Christ, 
necessary in the observance of this ordinance ? 

A. It is desirable and beneficial, at all times, 
to the Christian, yet not essential to his salva- 
tion. The relation of father and son can not in 
any way be effected by the ignorance of the 
latter ; yet it might be productive of much hap- 
piness to the son, to have his ignorance removed. 

Q. Why is this dependence necessary, in ap- 
proaching the table of the Lord ? 

A. Without this feeling of dependence, we 
could not properly estimate our need of an 



STATE OF HEART FOR THE CHRISTIAN. 95 

interest in the covenant of grace. Hence, we 
could not gratefully desire and receive its seal. 
Matth. ix, 12. 

Q. What do you understand by a feeling of 
humility ? 

A. It is that feeling which prompts the ex- 
pression, " I am less than the least of all saints," 
and which leads its subjects to beg for pardon, 
wholly as a gift of grace. 

Q. What is the difference between the feel- 
ing of dependence on Christ, and humility ? 

A. The former is produced by a contempla- 
tion of the absolute need and suitableness of 
Christ ; the other by looking upon our own vile- 
ness. 

Q. Is the possession of the grace of humility 
pleasing to God ? 

A. Yes ; he declares that he delights to dwell 
with him who is of an humble and contrite heart, 
and who trembleth at his word. — Isa. lxvi, 2. 

Q. Had the disciples of our Lord any of this 
humility when they surrounded the table at the 
first institution of this ordinance ? 

A. Yes ; as is evident from the suspicion with 



96 STATE OF HEART FOR THE CHRISTIAN. 

which they viewed their own character. When 
Christ said one of these should hetray him, they 
began, every one of them, to say, " Lord, is it I?" 
Matth. xxvi, 22. 

Q. What do you understand by a feeling of 
sorrow for sin ? 

A. I understand that feeling of pain which is 
produced by the thought that we are sinners, 
and which fills its subject with carefulness, in- 
dignation, vehement desire, and revenge against 
sin.— 2 Cor. vii, 10, 11. 

Q. Why is sorrow for sin necessary in ap- 
proaching the table of the Lord ? 

A. Without such a sense of sin as produces 
sorrow, we could not appreciate the worth of 
Christ. It is when the believer sees his own 
nothingness and utter helplessness on account of 
sin, that he realizes the value of the knowledge 
which is found in Christ. — Phil, iii, 7, 8. 

Q. Is confidence in self incompatible with 
confidence in Christ? 

A. Yes ; trusting in ourselves is altogether 
opposed to trusting in Christ. " We have," says 
the apostle, " the sentence of death in ourselves, 



STATE OF HEART FOR THE CHRISTIAN. 97 

that we may not trust in ourselves, but in God." 
2 Cor. i, 9. The Pharisee who accompanied the 
publican to the temple to pray, trusted in him- 
self, but not in Christ. It was otherwise with 
the publican, and he received the blessing. — 
Luke xviii, 11, 12. 

Q. What do you understand by a feeling of 
love to Christ ? 

A. That high appreciation which is produced 
in the heart, when we properly apprehend his 
love for us. — 1 John iv, 19. 

Q. How does this love manifest itself? 

A. By obedience to the commandments of 
Christ, John xix, 23 ; and also by unwearily 
seeking nearness and communion with him, 
Cant, iii, 1, 2 ; and loving the objects of his 
love. — 1 Thess. iv, 9. 

Q. Why is this love necessary to worthy com- 
municating ? 

A. Because this ordinance is a feast of love. 
To stir up a loving remembrance of Christ, is 
the end of its institution. It was not instituted 
to convert sinners, but to deepen the love of 

saints. — 1 Cor. xi, 24, 25. 

8 



98 STATE OF HEART FOR THE CHRISTIAN. 

Q. What do you understand by a feeling of 
joy, in approaching the table of the Lord ? 

A. I understand that calm serenity of soul, 
that gladsome rest in Christ, which results from 
a proper apprehension of his character, 1 John 
i, 4, and which the apostle possessed when he 
said, " I am filled with comfort, I am exceeding 
joyful in all my tribulations." — 2 Cor. vii, 4. 

Q. Why is this feeling necessary in the ob- 
servance of the Supper ? 

A. Because by it we manifest our confidence 
in the work which Christ has accomplished. — 
Isa. lxi, 10. It is also becoming, in view of the 
near manifestation of Christ to his people in the 
Supper. — Matth. ix, 15. 

Q. Are these feelings of dependence, humility, 
sorrow for sin, love, and joy, all to be exercised 
every time we approach the table of the Lord ? 

A. It is essential that the Spirit who pro- 
duces them be in our heart, and our soul's pros- 
perity depends much on their exercise ; yet the 
believer may not be able to detect, at all times, 
their working in his heart. If any of them be 
distinctly apprehended, with thankfulness their 



STATE OF HEART FOR THE CHRISTIAN. 99 

subject should draw near, to draw water out of 
this " well of salvation," to have his graces ex- 
cited by this means of grace. — John vi, 37. 

Q. What should be the subject of the believ- 
er's meditations at the table of the Lord ? 

A. He should meditate on the death of Christ, 
which this ordinance "shows forth:" — the ne- 
cessity of it, Heb. ix, 22 ; the nature of it, Isa. 
liii, 5 ; the truth of it, 1 Cor. xv, 3 ; its adapt- 
ation to our necessities, 1 John i, 7 ; and the 
infinite love which originated it, Eph. v, 25. 

Q. Why should the believer meditate on the 
necessity of the death of Christ ? 

A. If he is not convinced of the necessity of 
the atoning sacrifice of Christ, he could in no 
degree realize its value ; hence could not engage 
with delight in commemorating it. 

Q. Why should the communicant meditate 
upon its nature ? 

A. That his views of the holy and just char- 
acter of G-od, and his abhorrence of sin, may be 
increased and intensified. 

Q. Is a view of the nature of the work of 
Christ adapted to produce this effect ? 



100 STATE OF HEART FOR THE CHRISTIAN. 

A. Yes. A knowledge of the fact that Christ 
must bear our griefs and carry our sorrows, he 
stricken, smitten of God, and afflicted, Isa. liii, 4, 
in order that we might he made righteous, 2 Cor. 
y, 21, presents clearly before us God's holiness 
and justice, and his abhorrence of sin. 

Q. Why should we meditate on the truth of 
Christ's death ? 

A. Without a confident belief of the truth of 
his death, and also of his resurrection, we could 
not have a sure ground of hope in reference to 
our soul's safety ; for if Christ has not died and 
risen again, " our faith is vain, we are yet in 
our sins." — 1 Cor. xv, 14. 

Q. Why should we meditate on its adaptation 
to our necessities ? 

A. It is a perception of its entire adaptation 
to meet all our necessities, that produces in us a 
confidence in, and enables us the more boldly to 
" show forth his death." It is when we are per- 
suaded that the blood of Christ cleanseth from 
all sin, 1 John i, 7, that we are willing publicly 
to declare that our hope and confidence are 
placed in him. 



STATE OF HEART FOR THE CHRISTIAN. 101 

Q. In what does the adaptation of the work 
of Christ specially consist ? 

A. In the abundant provision made to save 
those who trust in it, both from the power and 
the penalty of sin ; that is, it amply provides 
both justification and sanctification. — 1 Cor. vi, 
11. 

Q. Why should we meditate upon the great 
love which originated it ? 

A. That by the contemplation love may be 
produced in our own hearts. " We love God, 
because he first loved us." — 1 John iv, 19. 

Q. In what manner should we meditate upon 
these subjects? 

A. With deep humility, Matth. viii, 8 ; and 
with prayer that G-od would send forth his light 
and truth, to lead us in the way of truth. — 
Psalm xliii, 3. 

Q. What will be the effect of realizing, in 
some good degree, the adaptation of Christ as 
the sinner's Saviour? 

A. A desire to observe all the ordinances of 
his house, and to implicitly trust in the provi- 
sions of his grace. — Psalm xliii, 4, 5. 



102 STATE OF HEART FOR THE CHRISTIAN. 

Q. Does tlie Christian always possess the 
same state of heart ? 

A. No ; it varies, just as it did before his 
conversion, although perhaps not in the same 
degree, nor with the same frequency. Yet at 
one time, he is full of gratitude, and possesses 
feelings of self-dedication — Psalm cxix, 59-60 ; 
at another time, forgetful of his profession, and 
high calling, he cherishes sin in his heart. — 
2 Sam. xi, 3. 

Q. If he be a Christian, does it matter what 
state of heart he possesses, when he comes to 
the table of the Lord ? 

A. Yes ; for the observance of the ordinance 
externally, without God's blessing, avails no- 
thing, and God will not bless, if iniquity be 
regarded in the heart. — Psalm lxvi, 18. 

Q. Must we altogether be free from sin, be- 
fore we can expect the blessing of God on the 
performance of our duty ? 

A. No ; but we must not be lovers of sin ; the 
people of God may, as the apostle expresses it, 
be " sold under sin," but if they " sell them- 
selves to do iniquity," God can not bless them. 



STATE OF HEART FOR THE CHRISTIAN. 1 

Q. State then what are the feelings of heart, 
which the Christian should aim specially to pos- 
sess, when approaching the tahle of the Lord. 

A. A dependence on Christ, and confidence in 
his work. — Psalm lvi, 54. Humility of soul, 
and sorrow for sin. — Luke xviii, 13-14. Love 
to God, and our fellow-men. — Psalm cxlv, 20 ; 
1 Peter i, 22. Joy in the sufficiency of Christ, 
and desire for the Spirit's influences. — 1 Peter 
i, 8 ; Cant, iv, 6. 



CHAPTEK VII. 



THE NATURE OF THE "BENEFITS" THAT RESULT 
FROM A PROPER OBSERVANCE OF THE SACRA- 
MENT OF THE SUPPER. 

"Bear much fruit, so shall ye be my disciples." 

Q. What are some of the benefits, resulting 
from a proper observance of this ordinance ? 

A. If we worthily observe this ordinance, our 
faith is strengthened, our love increased, our 
repentance deepened, our hatred to sin, and 
knowledge of its nature, increased ; and our 
estimate of the worth of the immortal soul, 
heightened. 

Q. In what way does it strengthen our faith ? 

A, The fact that such an ordinance is ob- 
served, is evidence indisputable of the death of 
Christ, and the elements used sensibly present 



BENEFITS OF WORTHILY COMMUNICATING. 105 

before our minds, the object of that death ; 
thus we have a foundation for the exercise of 
our faith, and faith is strong in proportion to 
the strength of its foundation. 

Q. How do you illustrate this doctrine, that 
faith is strong, in proportion to the strength of 
its foundation? 

A. If an incident is reported to us, as having 
occurred at a certain time, in a particular place, 
the foundation on which we credit the report, or 
in other words, build our faith, is the testimony 
we have received, regarding the occurrence ; now 
in proportion to our perception of the strength, 
or reliableness of the testimony, in the same 
proportion our faith or certainty in the truth, 
that such an event has occurred, is increased. 

Q. But in what way does the observance of 
the ordinance of the " Supper," increase our cer- 
tainty, regarding the sufficiency of the work of 
Christ ? 

A. The appointment of this ordinance, for the 

benefit of believers, is evidence of his love ; its 

preservation in the Church, is evidence of his 

power ; and the elements used, prefigure its 
9 



106 BENEFITS OF WORTHILY COMMUNICATING. 

adaptation to our nature. And if the love, 
power and adaptation of Christ as a Saviour, be 
realized, we can not doubt of the sufficiency of 
his work. — John x, 28. 

Q. In what way does the observance of this 
ordinance increase our love ? 

A. Its observance sensibly presents before our 
minds, the sufferings of Christ — and the fact 
that he endured such sufferings, on our behalf, 
is indisputable proof of his love — Eom. v, 8 ; 
and the contemplation of his love, begets love in 
us. — 1 John iv, 19. 

Q. Is it beneficial to the Christian to have his 
love for God increased and strengthened ? 

A. Without love to God he could not be a 
Christian— 1 Cor. xvi 22 ; and in proportion to 
the extent of that love, is his filial confidence — 
1 John iv, 18 ; and when filial confidence in God 
is attained, we are made possessors, on earth, of 
a joy the world can neither give nor take away, 
a joy unspeakable, and full of glory. — 1 Pet. i, 8. 

Q. In what way is our repentance deepened 
by the observance of this ordinance ? 

A. To look upon Christ as the "pierced 



BENEFITS OF WORTHILY COMMUNICATING. 107 

one," leads to mourning — Zech. xii, 10; and 
this we do, in a special manner, in the ordinance 
of the Supper ; a contemplation of his agonizing 
death, as the effect of sin can not hut fill us with 
a holy hatred of its nature. 

Q. Is deepening of repentance a thing to be 
desired by the Christian ? 

A. Yes ; if he would obtain nearness to God, 
and receive the abundant consolations of his 
grace, for G-od " knows the proud afar off," but 
delights to dwell with the broken heart, and the 
contrite spirit, and healeth and bindeth up their 
wounds. — Psalm xxxiv, 18 ; cxlvii, 3. 

Q. How does the observing of this ordinance 
increase our hatred to sin, and our knowledge 
of its nature ? 

A. The emblematic representation of the suf- 
ferings of Christ, in this ordinance, can not fail 
to impress upon our minds, the odious nature of 
sin, and perceiving its nature, we can not but 
be filled with hatred toward it. 

Q. Is the increase of the knowledge and 
hatred of sin, a thing to be desired ? 

A. Yes ; when we discover the deadly nature 



108 BENEFITS OF WORTHILY COMMUNICATING. 

of our disease we see then the need of a Physi- 
cian. — Matt, ix, 12. Now a knowledge of the 
nature of sin, is equivalent to a discovery of our 
miserable condition, and necessary to compel us 
to absolute dependence on the " Physician of 
souls, " and to fill us with hatred of sin ; and 
hatred of sin is absolutely necessary to our for- 
saking it and desiring holiness. 

Q. In what way does the proper observance 
of this ordinance increase our estimate of the 
soul's worth ? 

A. We have in this ordinance vividly pre- 
sented to our minds the estimate put upon it, 
by God its Creator, who, to deliver it from the 
power and penalty of sin, " spared not his only- 
begotten and well-beloved Son." — John iii, 16. 

Q. What would be the effect upon us, of hav- 
ing in some degree, a proper estimate of the 
soul's worth ? 

A. We would be more careful of its interests, 
more desirous of securing its eternal safety ; and 
a consciousness of possessing such a treasure, 
would inspire us with a feeling of dignity 
and responsibility, that would be a safeguard, 



I 



BENEFITS OF WOKTHILY COMMUNICATING. 109 

against many of the "wiles of the wicked 
one." 

Q. Does a feeling of responsibility and dig- 
nity, nerve against temptations ? 

A. Yes ; an excellent illustration of this is 
found in the history of Nehemiah, who, when 
tempted to desert the work of the Lord, an- 
swered, "Should such a man as I flee?" — 
Neh. vi, 11. 

Q. Are there any other effects following a 
proper estimate of the soul's worth ? 

A* Yes. It is contrary to our nature to 
despise anything considered by us as valuable. 
Hence, having before our minds a high estimate 
of the worth of the immortal soul, we could not 
despise our fellow men, possessors of this valu- 
able thing. 

Q. Is this doctrine illustrated in the life of 
the Christian? 

A. Yes ; the history of our world shows, that 
just in proportion to the influence of Chris- 
tianity, philanthropy toward our race has mani- 
fested itself. The change in the conduct of 



110 BENEFITS OF WORTHILY COMMUNICATING. 

Saul, (afterward the Apostle Paul,) shows the 
working of this principle. 

Q. What was that change ? 

A. Before his conversion, he madly per- 
secuted the Christians, and he was without care 
or feeling regarding the interests of their souls. 
Acts ix, 1. But, after his conversion, he was 
willing to suffer death, " as an accursed one," 
to secure the safety of the souls of even his 
"bitterest enemies. — Kom ix, 3. 

Q. Is this the only way the ohservance 
of this ordinance induces the love of man- 
kind? 

A. No. The fact that in this ordinance we have 
clearly presented hefore our minds " the great 
love wherewith Christ loved us " in common, 
leads us to deduce the conclusion, " If God so 
loved us, we ought also to love one another." 
1 John, iv, 11. 

Q. Ought we not, then, to cherish special love 
for fellow Christians ? 

A. Yes; for this ordinance is the token of 
our common union to Christ— 1 Cor. xi, 16; 



BENEFITS OF WORTHILY COMMUNICATING. Ill 

and, also, of our union one toward another. 

1 Cor. x, 17. 

Q. But does not hatred often exist among 
those who profess to he in union with Christ ? 

A. Yes; hut never "because they think each 
other Christians ; hut hecause they conceive each 
other to he lacking in the proper evidence of 
Christianity, or helying their profession, hy 
hreaking, or conniving at the hreach of some 
commanded duty. 

Q. Are there any other "benefits that flow to 
us from the proper ohservance of this ordinance? 

A. Yes ; it is a source of consolation, under 
the trials of the present life. It supplies com- 
fort, under the consciousness of guilt, and under 
a sense of our weakness and danger. 

Q. In what way is it a source of consolation 
under the trials of the present life ? 

A. If properly ohserved, it gives us confi- 
dence in, and a foretaste of the hlessedness 
implied in the promise, " Our light affliction, 
which is hut for a moment, worketh for us a far 
more exceeding and eternal weight of glory." 

2 Cor. iv, 17. 



112 BENEFITS OF WORTHILY COMMUNICATING. 

Q. Is this the only way in which it ministers 
consolation ? 

A. No ; by contemplating in the ordinance 
the value attached to our spiritual welfare, by 
our divine Eedeemer, we are led to put a lesser 
estimate on earthly things ; hence, we feel less 
sorrow at being deprived of them. 

Q. Is this fact found to be true in the history 
of men ? 

A. Yes ; it is a truth indisputable, that while 
men of the world have refused to be comforted, 
and have even become insane, and sometimes 
committed suicide, at the loss of worldly posses- 
sions, yet the Christian, when his faith was in 
proper exercise, with contentment and calmness, 
under the same dispensation, would declare, " It 
is the Lord ; let him do what seemeth him 
good." — 1 Sam. iii, 18. 

Q. In what way does the observance of this 
ordinance supply comfort under the conscious- 
ness of guilt? 

A. It sensibly sets before us the reality of 
the sacrifice made for sin, and the fact that that 
sacrifice has been accepted by God ; hence, we 



BENEFITS OF WORTHILY COMMUNICATING. 113 

deduce the conclusion, that we may safely trust 
to it for pardon of sin, and reconciliation with 
God. 

Q. In what way does the observance of this 
ordinance set before us the reality of the accept- 
ance of the work of Christ ? 

A. The preservation of this ordinance in the 
Church — yea, the preservation of the Church 
itself — is owing to the fact, that Christ is 
exalted " head over all things to the Church." 
Eph. i, 22. And his exaltation is proof of the 
acceptance of his work ; for it was part of the 
reward promised to him when his work on earth 
should he accomplished. — Heb. xii, 2. 

Q. How does the observance of this ordinance 
supply us with comfort under a sense of our 
weakness and danger ? 

A. We have, both in the nature and time of 
the institution of this ordinance, clear evidence 
of the love and care of Christ for his people ; 
evidence that he knows, and is careful to pro- 
vide for the weakness and the waywardness 
of those engaged in the conflict with sin ; and 
this thought, when fully perceived, comforts the 



114 BENEFITS OF WORTHILY COMMUNICATING. 

heart of the desponding believer. — Heb. iii, 
15, 16. 

Q. What are the benefits we have found 
result from a proper observance of this ordi- 
nance ? 

A. The strengthening of our faith, and the 
increasing of our love for Christ ; the deepening 
of our repentance, and the augmentation of our 
hatred to sin, and knowledge of its nature ; the 
heightening our estimate of the value of the 
immortal soul ; the inducing of love for man- 
kind, but especially Christians ; the supplying 
of consolation under temporal trials, and of 
comfort under a sense of weakness and danger. 

Q. What, then, is the conclusion we deduce 
from the facts stated in the various chapters ? 

A. That we ought, as intelligent and respon- 
sible beings, to use every effort to obtain the 
necessary qualifications, and then heartily en- 
gage in celebrating the ordinance of the 
"Lord's Supper." 



ESSAY 



ON THE RELATIONS 



OF 



BAPTIZED YOUTH 



TO THE 



CHUECH. 



BY 

REV. JOSEPH CLAYBAUGH, D. D. 



" I will be a God to thee and thy seed. 



ESSAY 



ON THE 



BELATIONS OF BAPTIZED YOUTH 

TO THE CHUECH. 



This world is continually changing its inha- 
bitants : " One generation passeth away, and an- 
other generation cometh; but the world abideth 
forever. " What is true of the world at large, is 
true of every community in it : the children are to 
take the place of their fathers ; and, if there are 
no children to do so, the community must cease to 
exist. Also, the prosperity of any community 
depends on the character of the succeeding 
generations. If in the State, for example, the 
rising generation grows up enlightened, patri- 
otic, and virtuous, the State will prosper; other- 
wise, it must decline. So sensible of this have 



118 ESSAY ON THE RELATIONS OF 

all well-regulated governments been, that they 
have bestowed much pains, though far less than 
requisite, on the education of their youth. 

These principles apply to the Church. God 
gives the Church a seed, — his promise is to that 
seed as well as to the fathers — and, by this 
seed, the Church is perpetuated, while the 
fathers are removed. 

But, on looking over the Church, a painful 
fact meets our eyes — one which does not occur 
in any other well regulated community : a large 
portion of her youth, as they rise, go over to the 
enemy. We see, as a general fact, the children 
of the Church, till they arrive to something like 
years of maturity, apparently insensible of their 
peculiar relations to the Church, and of their 
peculiar rights, privileges, and duties, as her 
children. Too generally, they pass through the 
years of childhood and of early youth, uncon- 
scious that they should now maintain a char- 
acter, and prepare themselves to act a part 
through life, far different from that of the 
children of the world. They count themselves 
not members of the Church, till admitted to a 



BAPTIZED YOUTH TO THE CHURCH. 119 

seat at the Lord's table. This is usually called 
joining the Church, as if they were not mem- 
bers before. Previously to this, they feel as if 
the Church had no jurisdiction over them, and 
that they are at liberty to live, as other young 
people, in the ways of their own hearts, and 
after the sight of their own eyes. They never 
dream, that, by continuing impenitent and care- 
less, they contract peculiar guilt; and, should 
they fall into immoral practices, or forsake the 
house of God, they would consider it a stretch 
of power in the Church to look after them. 

Instead of growing up with the spirit and 
character of citizens in the commonwealth of 
Israel, appreciating their privileges, and feeling 
their responsibilities, they grow up with the 
spirit and character of the world. Instead of 
considering, that to " show forth the Lord's 
death" is a duty and privilege, for the early 
performance and enjoyment of which they 
should be prepared, by e*:ly becoming ac- 
quainted with the Saviour, and believing on his 
name, they look upon it as a duty which will 
not devolve upon them till they are fully grown 



120 ESSAY ON THE RELATIONS OF 

up ; and that then a few months 7 serious deport- 
ment, with attention to the Bible and the 
catechism, will fit them to make a profession of 
religion; and, consequently, that during their 
childhood and youth, they may indulge in the 
gayety, levity, and follies customary with per- 
sons of their age ; provided they keep clear of 
those few flagrant enormities of peculiar and 
lasting scandal, for which they would have to 
give satisfaction before they could be admitted 
to the Lord's table. 

In consequence of the relation and standing 
of children in the Church being either not under- 
stood or not duly appreciated, the instruction 
afforded to children is seldom adapted to reach 
their consciences ; in too many cases they are 
left to grow up in ignorance, and left to their 
own course, in hope that when they come to years 
" they'll know better," and be " brought in ; " 
and, should they eventually " turn out wild," 
the minister is blamed, because they are not 
converted. But where instruction is not alto- 
gether neglected, it is attended to rather as a 
task, without any very definite object, and there- 



BAPTIZED YOUTH TO THE CHURCH. 121 

fore heartless, and uninteresting, and irksome. 
Serious attention to divine things is seldom en- 
forced till toward adult years, and perhaps not 
even then. Care is seldom exercised to lead 
children to maintain a holy and devout life. 
Early piety is indeed a rare thing. Eeligion is 
usually deferred as the concern of riper years. 
The frivolities and vanities of youth are deemed 
allowahle. A prescriptive right is felt to prosti- 
tute the heart to sin and vanity, "before it is 
dedicated to the Saviour. When the period for 
making a profession of religion comes, vain and 
sinful hahits, perhaps ungodly, or at least 
ensnaring and embarrassing connections, are 
formed, and the profession of religion is put off, 
or, if made, is rather a mere thing of course, 
in compliance with custom or the desire and ex- 
ample of friends ; the world is renounced only 
in form, and instead of " Israelites indeed, in 
whom is no guile," we too often have, for church- 
memhers, those who strive to serve God and 
Mammon ; persons who, though they may have 
the form of godliness, deny its power. But in 

many, very many instances, a profession of 
10 



122 ESSAY ON THE RELATIONS OF 

Christ never is made ; but the seed, the bap- 
tized members of the Church, turn their backs 
upon her, deny the Lord Jesus Christ, in whose 
name they were baptized, and appear in the 
ranks of his open enemies. Or, if they con- 
tinue an outward respect to religion, they defer, 
and defer the profession of Christ, till they sink 
down into a state of the most callous insensi- 
bility. 

The evil is increasing. There is an infidelity 
insidiously stealing into the Church, and cor- 
rupting her youth, particularly in our cities and 
larger towns. In such localities, young men 
rarely make a profession of religon. The Chris- 
tian profession is chiefly confined to the other 
sex, and in too many cases, it is to be feared, it 
is with them a mere matter of fashion and 
form. 

All this shows the necessity of directing 
attention to the relation of baptized youth to 
the Church, and their consequent duties and 
obligations. And in this essay it is my desire 
to bring this subject under the serious and 
prayerful consideration of our young people. 



BAPTIZED YOUTH TO THE CHURCH. 123 

And, my clear young friends, I would have 
you to lay it to heart, 

That you are members of the Church of 
God, as truly and as fully as your parents. 
This is evident from the names hy which the 
Church is called — the family and household of 
God, His kingdom, the commonwealth of Israel, 
the Lord's flock, etc. Does not the family, the 
household, the kingdom, or the commonwealth, 
always include the children and youth that may 
"belong to it ? Are they not, according to their 
ages, members of the body ? Are not the 
children and youth of our free and favored 
commonwealth, members of it, and partakers, 
according to their ages, in its peculiar privi- 
leges and institutions ? Accordingly, Christ 
says of his kingdom, the Church, " Suffer little 
children, and forbid them not, to come unto me, 
for of such is the kingdom of heaven." Are 
not the lambs members of the flock, and par- 
takers, according to their age, of its food and 
of the shepherd's care, and in estimating its 
value, its wants, and its treatment, does he not 
take them into the account ? So, of Christ, the 



124 ESSAY ON THE RELATIONS OF 

Good Shepherd, it is said, " He shall feed his 
flock like a shepherd; he shall gather the lambs 
with his arms, and carry them in his hosoni." 
And in his charge to Peter, a charge binding all 
ministers of the Gospel, he shows his concern for 
them — " Feed my lambs." 

In the first constitution of the Church, and 
its separation from the world by a visible seal, 
God included children along with their parents, 
and took care that the seal of membership 
should be applied to them. To the father of 
the faithful he said, " I will be a God to thee 
and to thy seed after thee ; " and directed him 
to circumcise every man-child along with him- 
self, as a token of the covenant between God and 
them. The Gospel was preached to Abraham, 
in the promise, ' 4 In thee shall all nations be 
blessed." — Gal. iii, 8. This promise was thrown 
into a covenant, and sealed by circumcision. — 
Gen. xvii, 1-14. The rite of circumcision sig- 
nified and sealed, the same as baptism does, 
" the righteousness of faith." — Eom. iv, 11, 12; 
Col. ii, 11, 12 ; Acts ii, 38 ; 1 Pet, iii, 21, with 
Deut. xxx, 6. The New Testament Church is 



BAPTIZED YOUTH TO THE CHURCH. 125 

a continuation of that society which was founded 
in Abraham's lamily, and organized with a 
visible seal of memhership. — Eom. xi, 16-24. 
The stock of the good olive-tree was then planted, 
into which, when the Jews, the natural branches, 
were broken off, the gentiles were grafted. The 
stock remains. The society continues — the 
identical body or Church — though its member- 
ship, and its form of dispensation have changed. 
Circumcision, then, was the sign and seal, or 
token, of the same covenant, the same promise, 
and the same Gospel, and to the same society, 
as baptism is. That society was the Church, 
and it included the children with the parents. 
They were, equally with their parents, embraced 
in the covenant, and marked with its significant 
and distinguishing seal, as a peculiar people, 
separate from the world. 

And, in the subsequent exhibitions of this 
covenant, and promises made to the Church 
— promises to be verified to her in New Testa- 
ment times — the same principle is recognized. 
Thus, in Isaiah xliv, 2-5, " Fear not, Jacob, 
my servant ; and thou, Jeshurun, whom I have 



126 ESSAY ON THE RELATIONS OF 

chosen: For I will pour water upon Mm that is 
thirsty, and floods upon the dry ground; I will 
pour my Spirit upon thy seed, and my blessing 
upon thine offspring ; and they shall spring up as 
among the grass ; as willows by the water 
courses. One shall say, I am the Lord's ; and 
another shall call himself by the name of 
Jacob; and another shall subscribe with his 
hand unto the Lord, and surname himself by 
the name of Israel. 77 In Isaiah, liv, 13, " All 
thy children shall be taught of the Lord, and 
great shall be the peace of thy children." 
Again, in Isaiah lix, 20, 21, " And the Ee- 
deemer shall come to Zion, and unto them that 
turn from transgression in Jacob, saith the 
Lord ; as for me, this is my covenant with 
them, saith the Lord : My Spirit that is upon 
thee, and my words, which I have put in thy 
mouth, shall not depart out of thy mouth, nor 
out of the mouth of thy seed, nor out of the 
mouth of thy seed's seed, saith the Lord, from 
henceforth and forever." And again, Isaiah 
lxi, 8 and 9, " I will make an everlasting cov- 
enant with them ; and their seed shall be known 



BAPTIZED YOUTH TO THE CHURCH. 127 

among the gentiles, and their offspring among 
the people : All that see them, shall acknowl- 
edge them, that they are the seed which the 
Lord hath "blessed," And again, Isaiah lxv, 
23, " They are the seed of the Messed of the 
Lord, and their offspring with them." 

This covenant, sealed promise, first given to 
Abraham, and thus handed down by the pro- 
phets to the New Testament Church, the apostle 
Peter takes up on the day of Pentecost, in the 
opening of the new dispensation, and proclaims, 
" The promise is to you and to your chil- 
dren." And, in accordance with this, the 
apostle of the gentiles says, that the children 
of even one believing parent are " holy." 
1 Cor. vii, 14, " For the unbelieving husband is 
sanctified by the wife ; and the unbelieving 
wife is sanctified by the husband; else were 
your children unclean ; but now are they 
holy." "Holy" — not merely legitimate; for 
certainly the apostle would not maintain that 
Christian faith was necessary to legitimate 
marriage and offspring : nor yet spiritually 
holy; for that would contradict both Scripture 



128 ESSAY ON THE RELATIONS OF 

and experience ; but federally holy — belonging 
to God as members of that Church which is 
bound to him as visibly a peculiar and covenant 
people. 

We sometimes hear the baptized children 
and youth of the Church spoken of as partial 
members of the Church, but not members in 
full. This is absurd. You might as well talk 
of some members of the natural body being 
members only in part. The fingers and toes 
are small ; are they, therefore, only in part 
members of the body ? Are they not, in their 
place, as fully members as the head is a mem- 
ber in its place? Are not children, in their 
place, as fully members of the family, or com- 
monwealth, as the parents are in their place ? 
and are they not, according to their years, as 
fully entitled to all the privileges of the family 
or commonwealth ? Have they not, in virtue of 
their membership, as full and perfect a right to 
those privileges which are suitable to their 
years, as the full-grown members have to the 
privileges which are suitable to their years? 
And is it not so, also, in the Church of God ? 



BAPTIZED YOUTH TO THE CHURCH. 129 

And if, in the Church, children are only 
members in part, then they are partly members 
of some other body ; — that is, partly members 
of the Church, and partly of the world ; partly 
of the household of faith, and partly of the 
family of Satan ; partly subjects in the Be- 
deemer's kingdom, and partly in the Devil's ; 
partly aliens from the commonwealth of Israel, 
and strangers from the covenants of promise, 
having no hope, and without God in the world ; 
and yet, partly, no more strangers and foreign- 
ers, but fellow-citizens with the saints, and of 
the household of God ! Absurd as it is, I fear 
that in too many places this has been the light 
in which, practically, the youth of the Church 
have been regarded ; and, if we look at their 
training, it would really seem as if it were felt 
that the Devil had a right to them ; at all 
events, things have been so managed, that, in 
the issue, very many have fallen to the Devil's 
share. I can even point out, here and there in 
the Church, a hoary-headed member, whose 
children and grandchildren are all serving in 
the rank and file of the enemy. 
11 



130 ESSAY ON THE RELATIONS OF 

Our subordinate standards are explicit in 
declaring the Church membership of baptized 
children. They know nothing of the absurd 
figment of members only in part. In the Con- 
fession of Faith, chapter xxv, section 2, we find 
the following words : " The visible Church con- 
sists of all those throughout the world that 
profess the true religion, together with their 
children" The same is taught in the book 
of Church Government, chapter i, section 1 : 
" Particular Churches are made up of visible 
saints, and of their children." Again, in the 
Confession, chapter xxvii, section 1, it is as- 
serted of both the sacraments — Baptism and the 
Lord's Supper — " that they are instituted by 
God, to put a visible difference between those that 
belong unto the Church and the rest of the ivorld." 
When, therefore, the children of the Church 
are baptized, their baptism puts a visible dif- 
ference between them, as " belonging to the 
Church," and the rest of the world. In the 
Larger Catechism, Question 162, it is stated, 
that " the Sacraments are instituted by Christ 
in the Church, to signify, seal, and exhibit 



BAPTIZED YOUTH TO THE CHURCH. 131 

it unto those that are ivithin the covenant of 
grace, the benefits of his mediation, etc. ; and to 
distinguish them from those that are ivithout. 
In Question 166, on the subject of Baptism, it is 
stated, that " infants descending from parents, 
either both or but one of them professing faith 
in Christ, and obedience to him, are, in that 
respect, within the covenant, and to be baptized." 
And, in Question 165, and likewise in the 
Confession, chapter xxviii, we are told, that 
" baptism is a sacrament, whereby the parties 
baptized, are solemnly admitted into the visible 
Church, and enter into an open and professed 
engagement to be ivholly and only the Lord's." 

And in the Form of Church Government, 
Book I, chapter iv, section 2, paragraphs one and 
two, we find, among the " Principles of Church- 
fellowship to be carefully attended to by Sessions" 
the following : 

"1. Visible membership is solemnly recognized 
by admission to the seals of the covenant of 
grace, viz : Baptism and the Lord's Supper. 

" 2. These sacraments being seals of the same 
covenant, and representing the same benefits, 



132 ESSAY ON THE RELATIONS OF 

can not be disjoined with respect to the right and 
duty of receiving them. Therefore, all baptized 
persons, being, by their baptism, acknowledged 
members of the visible Church, are bound, by the 
baptismal vow, to shoiv forth the Lord's death, when 
arrived at the years of discretion — and are the 
lawful subjects of Church government." 

These extracts from the received standards of 
the Church, support the following principles : 
1. The children of helievers are members of the 
Church by birth, and therefore have a right to 
baptism, which is a sealing ordinance in the 
Church. Therefore, 2. Baptism does not confer 
Church-membership on them — it only recognizes 
it. It is true, it is said, that by it we are " sol- 
emnly admitted into the visible Church ;" but 
this only means, that baptism is the initiatory 
rite by which Church-membership is first pub- 
licly and solemnly recognized. Adults from the 
world, professing faith in Christ, are first re- 
ceived into membership by the Session, and so 
come to be regarded as " within the covenant," 
and it is only on this ground that they are 
baptized, and thereby solemnly and publicly 



BAPTIZED YOUTH TO THE CHURCH. 133 

recognized as members of the Church. So 
infants of believing parents are members by 
birth, and are therefore regarded as within the 
covenant, and proper subjects of baptism, by 
which they are publicly and solemnly acknowl- 
edged as belonging to the Church. By his 
inauguration a man is said to be solemnly in- 
ducted into office, but the office is previously 
conferred by the vote of the people ; and it is 
only on the ground that the office belongs to 
him, that he is thus inducted into it. So in 
relation to Church-membership and baptism. 

3. Baptism distinguishes the children of be- 
lievers, as Church-members, from the world. It 
puts a visible difference between them, as within 
the covenant, and the children of the world, as 
those that are without. 

4. By their baptism, they are brought into an 
open and professed engagement to be — just like 
all the people of God — wholly and only the 
Lord's ; which engagement implies an open and 
professed renunciation of sin, Satan, and the world. 

5. As members of the Church, they are under 
her jurisdiction — have a right to her privileges — 



134 ESSAY ON THE RELATIONS OF 

and it is their bounden duty to submit to her 
jurisdiction and to use her privileges. It is 
absurd to suppose, that persons can be citizens 
of a government and yet not under its laws, nor 
entitled to its immunities : and it is impious to 
suppose that the kingdom of Christ involves an 
absurdity. The subjection of baptized children 
and youth to the laws of the Church is explicitly 
taught in our book of Church Government, as 
just quoted : " All baptized persons, being by 
their baptism acknowledged members of the 
visible Church, are the lawful subjects of Church 
government" Their being entitled to all the 
privileges of the Church is taught just as 
plainly : " These sacraments," viz : Baptism and 
the Lord's Supper, " being seals of the same 
covenant and representing the same benefits, 
can not be disjoined with respect to the right 
and the duty of receiving them." 

But they are under the jurisdiction, and en- 
titled to the privileges of the Church, according 
to their years — while they remain children, as 
children, and when they grow up to youth, as 
youth; and when they come to mature years, as 



BAPTIZED YOUTH TO THE CHURCH. 135 

persons of mature years. The government and 
discipline of the Church are to be adapted to 
their age and attainments, and the privileges 
extended to them should be suited to their 
capacities. 

In order to partake of the Lord's supper, it is 
requisite for a person to be able to " discern the 
Lord's body," and also to " examine himself;" 
otherwise he "eats and drinks unworthily." 
Children may at a very early age have this 
knowledge, and whenever a child gives evidence 
of sufficient knowledge, and of piety, it should 
not be refused its right to partake the Lord's 
supper, whatever may be its age. But as a gen- 
eral fact, children, prior to the ordinary years 
of discretion, do not give evidence of competent 
knowledge, nor of thoughtful and stable piety ; 
and for this reason, the exercise of their right is 
held in abeyance, till they come to proper matu- 
rity ; just as in civil concerns, the right of every 
free-born citizen to vote, and the rights of heirs, 
are held in abeyance till they come to proper 
years. But in the meantime, it is the privilege 
of the Church minor, as well as of the civil minor, 



136 ESSAY ON THE RELATIONS OF 

to be carefully trained for the use of his privi- 
leges and rights at the proper time. And, when 

A BAPTIZED CHILD HAS COME TO THE YEARS OF 
DISCRETION, HAVING ENJOYED THE NURTURE AND 
ADMONITION OF THE LORD, HE SHOULD BE PRE- 
PARED WITH KNOWLEDGE AND FAITH TO EAT AND 

drink at the table of the Lord. It is his in- 
cumbent duty to be thus prepared ; and if he is 
not, he is guilty of great sin. And being thus 
prepared, it is his duty to propound himself 
to the office-bearers of the Church, as a candi- 
date for admission to the Lord's table, and they 
are bound to admit him. He can not refuse to 
come withont aggravated guilt. No ! he can 
not even be indifferent without being deeply 
guilty. Indifference, in his circumstances, be- 
trays obstinate unbelief and impenitence. He 
rejects the Saviour and goes on in his careless 
and ungodly course, not merely as is done in 
the open world, but from the necessity of the 
case, with a peculiar obstinacy and determina- 
tion. The baptized youth is nnder special obli- 
gations, has enjoyed special advantages, has been 
plied with special means, and surrounded with 



BAPTIZED YOUTH TO THE CHURCH. 137 

special influences, and laid under special checks 
and guards ; and when he perseveres in refusing 
to submit to, and own the Saviour, it is despite 
all these. He sins more against light and con- 
science than those who are without his opportu- 
nities. He sins after that he has " received the 
knowledge of the truth." From the necessity 
of his position his sin verges more fearfully 
toward a " treading under foot the Son of God, 
and a counting the blood of the covenant, where- 
with expiation has been made, an unholy thing, 
and a doing despite to the Spirit of grace." He 
despises his birthright ; proves faithless to the 
covenant of his God ; contemns the promise, and 
the faith and piety of his parents in pleading 
it ; disregards their act in dedicating him to a 
covenant God, and the vows they took in his be- 
half; makes vain their prayers and the prayers 
of the Church ; is uninfluenced by their exam- 
ple ; turns a deaf ear to instruction ; and har- 
dens in insensibility amid all the tender solem- 
nities of the family altar, a hallowed Sabbath, 
and a frequented sanctuary. 

Indifference to the Saviour and to the duty of 



138 ESSAY ON THE EELATIONS OE 

showing forth his death, is, under these circum- 
stances, appalling evidence of a most dangerous 
condition of soul. And our baptized youth who 
are, or are becoming, thus indifferent, have 
reason, above all others, to be alarmed. Would 
to God, they might only open their eyes, and 
see the fearful crisis they are approaching. The 
Spirit of God will not always strive. A long- 
suffering covenant-God can be provoked to say, 
" Ephraim is joined to his idols ; let him alone ! " 
And if you die impenitent, remember your sin 
will be apostasy. You not merely refused, but 
you renounced, the Saviour. You did not merely 
not accept, but you broke, the covenant of God. 
You did not merely decline to enter, but you 
wandered away from, the household of faith, and 
the kingdom of heaven ; and, in so doing, you 
had to overcome all those manifold and mighty 
influences by which God would have bound you 
to himself, and to break through all those 
numerous and powerful obstacles by which he 
would have restrained your departure from the 
Living God. Think it not strange, then, if the 
doom of the apostate should be your doom. 



BAPTIZED YOUTH TO THE CHURCH. 139 

I much fear that this subject is by no means 
laid to heart in the Church, according to its im- 
portance. In the obligations laid upon parents 
at the baptism of their children, parents are, 
according to our Directory, required to promise, 
" to bring up their children in the nurture and 
admonition of the Lord — to instruct them, 
according to their ability, in the knowledge of 
their miserable condition by nature, and of the 
way of salvation by Jesus Christ — to set a 
godly example before them, and to press upon 
them their obligation, in virtue of their baptismal 
vows, to show forth the Lord's death at his table" 
Is this done by parents, generally, according to 
the spirit and design of this requirement ? Are 
children taught their relations to the Church, 
the nature of their baptismal vows, and the 
obligations resting on them, in virtue of these 
vows, to show forth the Lord's death at his 
table? Are these things "pressed" upon the 
attention of their children ? Parents, ask your- 
selves, as in the sight of God, who trieth the 
heart, how you have acquitted yourselves in this 
part of your duty. Eemember, this — precisely 



140 ESSAY ON THE RELATIONS OF 

this — is what you solemnly vowed to do, every 
time you presented a child for baptism. This 
you vowed to do, in the presence of God, of 
angels, and of men. Tour vows are recorded 
on high ; and they will be brought out, together 
with your performance, in that day when God 
will judge the secrets of men by Jesus Christ. 

And, my young friends, baptized children and 
youth of the Church, let me plead with yon to 
lay this subject to heart. And in doing so, I 
would address you in the words of another : 
" You are members of the Church, and it becomes 
you to act as such. Tou are separated from the 
world to God ; walk as holy and peculiar chil- 
dren. You are the Church's hope ; blast not 
her prospects. You are to be her future props 
and pillars ; withdraw not yourselves. You have 
been dedicated to God ; devote not yourselves 
to Satan. You are born and baptized the heirs 
of a spiritual and eternal inheritance ; despise 
not your birthright. On you the Gospel has a 
tenfold claim to faith and repentance ; 0, then, 
harden not vourselves with an evil heart of 
unbelief by departing from the Living God ! 



BAPTIZED YOUTH TO THE CHURCH. 141 

You are the subjects of the Church's instruc- 
tions ; cast not instruction behind your back. 
You are the subjects of her prayers ; shut not 
up the bowels of divine mercy against your- 
selves. You are the subjects of the Church's 
discipline ; prove not refractory and rebellious. 
Eead and search the Scriptures ; learn and 
believe their doctrines ; practice God's precepts ; 
walk in his ordinances. Go by faith and prayer 
to the merciful Saviour : he says, " Suffer little 
children to come unto me, and forbid them not ; 
for of such is the kingdom of heaven." " My 
son, if thou wilt receive my words, and hide my 
commandment with thee, so that thou incline 
thine ear unto wisdom, and apply thine heart to 
understanding ; yea, if thou criest after knowl- 
edge, and liftest up thy voice for understanding ; 
if thou seekest her as silver, and searchest for 
her as for hid treasures ; then shalt thou un- 
derstand the fear of the Lord, and find the 
knowledge of God. For the Lord giveth wisdom ; 
out of his mouth cometh knowledge and under- 
standing." Avoid evil company — remember 
and hearken : "He that walketh with wise men 



142 RELATIONS OF BAPTIZED YOUTH, ETC. 

shall be wise ; but a companion of fools shall be 
destroyed." Come early to the table of the 
Lord ; early avow your attachment to Jesus, 
and your relation to his people. Defer not the 
concerns of your precious and immortal souls. 
Delay is fraught with danger. Death says, 
Delay not ! Growing habits, a hardening heart, 
a seared conscience, say, Delay not ! The with- 
drawing Spirit, weeping mercy, revenging jus- 
tice, say, Delay not ! " Seek ye the Lord while 
he may be found ; call ye upon him while he is 
near. Now is the accepted time. To-day is 
the day of salvation. To-day, if ye will hear 
his voice, harden not your heart ; lest he swear 
in his wrath, you shall not enter into his rest." 

J. C. 



THE END. 






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Treatment Date: Sept. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



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